Iyengar Yoga News - issue 1 - Spring 2002 by Iyengar Yoga (UK)

B.K. S. IYENGAR YOGA TEACI-IERS ASSOCIATION

LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No. 1053093 President: Yogacharya B.K.S. Iyengar

President: Yogacharya B.K.S. Iyenga.

www.loya.ukf.net

www.bksiyta.co.uk

IYENGAR YOGA NEWS - Issue No.1 - Spring 2002

Editorial

I Contents Evolution in Sadhana

interview with B. K. S. Iyengar

At the Feet of our Geetaji interview with Dr Geeta S. Iyengar

Astadala Yogamala Fund Appeal

Guruji Honoured

The Oldest Yoginis in ORIYI

Iyengar Yoga Jubilee

Events listings

LOYANews

BKSIYTA News

LOYA 2002 convention

Interview with Corine Biria

An Iyengar Yoga Centre for Sheffield

Iyengar books for sale

Website information

Common Ground - the Yoga Sutras 36 and the Bhagavad Gita

Editorial Board:

Kirsten Agar Ward

Ros Bell

Alan Brown

Joe Burn

Judith Jones

Philippe Harari

Eating Fox - book review

Iyengar Yoga Jubilee AGM

Readers Questionnaire

Notices/Small ads.

This is the fi rst issue of Iyengar Yoga News, the joint magazine of the BKSIYTA and LOYA(UK). This is a part of an ongo ing project to promote co-operation between the two organisations which will ultimately end in unification. Please read the unification proposal attached to this magazine and note down the dates of the BKSIYTA AGM and the LOYA EGM, at which this issue will be acted upon. People who are cUlTentily members of both organi sations will receive two copies of this issue; as you have paid two full subscriptions this seems only fair. We hope you take the opportunity to give your spare copy to a friend or student who is not a member of either organisation. When the two organi sation unite, you will receive one copy only. We would also like to draw your atten tion to the two Iyengar conventions adver tised in this magazine. There are still some a few places left for the Iyengar Yoga Jubilee with Geeta at the end of May, and the organising committee has decided to allow people to come as observers at half the price. There is also the LOYA 2002 convention in September, with Corine Biria. Please note that LOYA has set up two bursaI',ies for these conventions to help people in financial hardship. If you would like to wr,ite an article for the next issue of Iyengar Yoga News or place an advert or send a letter to the edito rial board then please do so by:

15th October 2002. All items should be sent preferably in elec tronic format to: Joe Burn, 29 Little Hay Road, Oxford OX4 3EG josephburn@dial.appleinter.net

tel: 01865 715147 Iyengar Yoga News No.1

Spring 2002

EVOLUTION IN SADHANA

Interview with B. K. S. Iyengar by Gabriella Giubilaro

January 1998 Pune

rJeople look at you and admire you at the age of eighty, still full ofhealth, energy, vitality and spirit. This is a clear sign of what yoga has done for you. Could you please tell us something about the difference in your practice, over the years, in your thirties, forti es, fifties , sixties and seventies?

Guruji: You know, evolution in prac tice goes on as one refines the body inside as well as the intellect. This intellectual refinement developed tremendous intuitive understanding to see and practise yoga with a different perspective altogether. From this stage onwards the inner body and the inner mind became more attentive, toned and cultured than before. At the age ofthir ty, forty and fi fty years of age I was seeking and searching with my practice and bringing the missing points and missing links for the cognition of the mind in the sanas, as well as in the movements of body and breath. I was studying the missing grips, changing various grips, at different times measur ing the wrong tensions and with right tensions and vice versa, in the body. It was like a fluctuating body in a fluctu ating mind. For years all this was there. Sometimes, I began to touch right to zero tension . This I developed so that it remains as pennanent imprints in my intelligence. The matter of studying the asanas and pranayama, to become a per fect sadhaka was not explained or taught by anybody. I had to study the definition of asana with the available explanations, the movement of the in breath and the out-breath as well as the fluctuations and oscillations. Iyengar Yoga News No.1

The body has its own mechanisms as the mind has its own. The body has its own intelligence. I had to bring out this hidden intelligence for the mind to focu s on. This is called the body-mind language, but I do not think it is the right terminology to use for the intelli gence of the body. The body language is an outer expression and the language of the mind is an inner expression. Intelligence of the body rubs with the intelligence of the mind and the intel lect. This is an unknown phenomenon . Only yoga practitioners will understand it. Hence, there is a vast difference between body language and body intel ligence . The body language is an expression of a failure or a success; this was there in my earlier presentation . Body language is a kind of exhibition ism or showmanship. While giving public performances, I used this to make each part of the body express itself as an individual entity. This is known as body language. You may call it the egoism of the body. After expressing the ego of the body I used to feel that there was something more than body cult or language, that is the mental quality of the body. I call it a psycho logical expression. I do not know if there is any terminology for that, it is a difficult point to explain for me. The content - mind, ego, intelligence and self - as well as the container - the body, has to work in unison so that both the content as well as the container express together. Everybody knows that the body is matter. Our ancient science declares that mind is also matter. If the body is gross matter, the mind is subtle matter or one can call the mind as fine matter. 3

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These differences in matter took me a very long time to realise in a practical way. It is very easy to talk about such things but to experience it moment to moment in sadhana is very difficult. These differences come to the surface after reached the zero state of tension in sanas. Now I say that my physical, mental and intellectual maturity is on an equal level while doing asana, pranaya rna and dhyana. In the case where one may be intellectually mature but the body does not respond and send messages ; of where one is good or bad, and right or wrong, when it comes from the intelli gence of the body, and the intelligence of the intellect; then I say that harmony in doing and feeling has corne, or set, in that person. If the manual pressures, which are considered purely physical, are uneven, the internal balance of the mind do goes uneven. I could not express these sensations of uneven pres sures between the body and the mind in my earlier practices. The two scooter accidents I had in 1979 limited my movements a great deal. Probably if I had not met with these accidents I would have penetrated the inner body - I use the word the inner body - far deeper, with ease and com fort. For me, the inner body is where the physio-psychological body ends and the mental body begins. This is my inner body and the inner mind. I can feel the organic body with ease, but beyond the organic body is an empty space inside the body, and to penetrate that empty space requires really a great amount of discipline, not only that but a great amount of attention and observa tion. While observing one has to atten tively reflect again and again on re adjustments so that in the re-adjust ments one does not disturb the other parts which are already in an attentive "zero" state of action. Probably I could have jumped miles ahead if the accidents had not occurred. Sometimes destiny plays and disturbs Iyengar Yoga News No.1

one's determined goal and practice, tempting one to give up making further efforts. Destiny almost made me give up the practice, as the movements were very painful. Because of my strong will power I have not given it up . I had to begin again as a raw beginner after the accidents and pursue yoga persistently. I re-tooled and re-tyred myself. My inner body was still aching but the will ignited me to work to come out from the weakness in the parts of the body that were injured. Even at eighty-one, I can say with confidence that I am bringing out the best. Just now, you said that I am keeping very well. The quality of keeping up the well-being of my earlier days was definitely on the physical plane, which I was using with great intensity. Today my well-being is not from the physical level but from the mental and intellectual level. Naturally, first the body decays, matter decays and the gross body decays before the finer body decays. When the gross body goes on decaying, the mind gives way. In order to keep the mind in fine tune, I have to tone and keep the gross physical body expressing the dynamic vibrancy latent in the cells by attending to each and every fibre of my body. It is a sense of well-being in the very life force of man. Glamour is purely the external expression of the body. My practice of yoga has brought glamour to my inner body, to my cells, fibres, tendons, mus cles and organs. This glamour is noth ing else but refinement in practice and experience. Refinement of Soul comes with intense work with the internal body and mind. I continue to maintain the inner glamour without allowing the deterioration that comes with age. With internal practice the natural process of deterioration is slowed down and arrest ed. My yoga practice is now aimed at transforming the glamour into glory. I did not pay attention to exter nal beauty as I was sick and looked ugly Spring 2002

due to ill health. I paid much more attention to inner life and ilUler lively sensation, which according to me is inner beauty. Today, I say at the age of eighty-one, I do not think of my age when I practice. The very thought of age can become your enemy in your practise. People remind me of my age, but while practising yoga I am beyond my body and its age. The moment one thinks of old age the mind takes shelter for escape and the body fails. Whenever the body starts failing I start to enthuse it for work by rejuvenating and re-couping the part of the body which remains dull. The moment my mind says I am eighty one, the mind naturally wants to give way. Then I am lost for yoga. Hence, I work and struggle to find out where the blocks are and each day I work to remove these blocks and go ahead with out thinking of my age while practising. I keep in my heart the will to work, to maintain this extreme refinement in my body and sharpness in my intelligence. If in my practice, my body skin con tracts, I feel my mind is contracting. If part of my body is dull, I know my mind is dull in that area. At this age these are the things which appear, but very few pay attention to these. I am grateful to God for giying me the wonderful gift of sensitivity of mind. intellect and body (note 1 - see page 8). I am working hard even now to maintain that quality, because nature is to shrink as one ages, but I am not allowing it to shrink so that my mind may not become small or petty. If the mind shrinks, the courage also shrinks and ageing begins. I do not call it struggle, because I love to practise yoga, I am comparing the duality that arrives at this age. Where the body says I cannot reach , yoga practice helps me to reach there . Having seen ageing people the mind entices with the thought, "Why do you want to strain yourself so much? Enjoy life, you have worked with discipline, enjoy life, forget everything." I say, Iyengar Yoga News No.1

"No." In order to be honest to my con science I am practising. Even to date my goal is to trace the ethereal body, beyond the organic body. Now, I am not struggling but educating the chan neled mind to move consciously every where in its frontier the body. I am edu cating myself when I stretch my physi cal body. I create an internal stretch, which the spectators cannot see. I am bringing my Self, the very Soul and the inner being, close to its envelope the skin. This way I keep in contact with the inner body, so that the body does not feel the age and is one with the Soul. Though ageing and death is certain to the body, for me practising yoga keeps me away from the idea of age and death. Practice brings the diminishing body in contact with the Eternal Soul. The eter nity of the Soul does not remain mere ideology any more as you experience it practically. This union is a very complicated thing. Many people may not under stand easily. Know that I do not stretch the body today, which I used to do in my thirties and fifties. Now I stretch the intelligence in my body to expand so that the intelligence stretches my body. Today I make the intelligence trace the body everywhere. That is why I say I was a seeker in the beginning. Now, being no more a seeker, I stretch my intelligence and make the body to stretch on its own. If I stretch my body I may feel the signs of fatigue, because the body feels the strain, the mind feels the exhaustion. Now I work with the intelligence so that I support the mind in the body. Previously, I was making my body and my mind the major important means in order to master yoga. Now I make them secondary and I move my intelligence firmly with the Self. The Self as content expands in my body and the fluidity of my inner body expands the solid body. In the early days I was using the solid body to make it fluid. Today it is not so, it is the fluid I make to come in contact with the solid body.

I Spring 2002

the chest is full of bones. You do not fee the dryness in the sternum at your age. When I am in touch with yoga for years, why do I feel this dryness and Once, I heard you say that you now shrinking? This is how I lrnow that the understand what happens to the body old age develops by this shrinking when it becomes old, could you explain quality. You know that sometimes what happens? strong athletes die earlier than the com Guruji: This is also a new thing. If you mon man does. They overwork and dry see a youngster's body and if you see an out. They do not lrnow how to recuper aged person's body, the top ribs shrink ate and do not lrnow how to keep the in an ageing person to a greater extent. dlY areas wet. Even today when you Why? Only when we are full oflife, the see my backbends, I do them more in top chest is broader than the middle the area of cervical spine than the lum chest or the bottom chest. Look at a bar or the thoracic dorsal spine, because skeleton. There you see the contraction the dryness is only here. When I do is on the top. This fact was guiding me, backbends I feel completely dry and at how the energy of life shrinks from the that time I rub my hands. This is what extremity, that it gradually moves this age is teaching me, that life is towards the inner body and shrinks shrinking and warns me to be careful. from the external to the internal and Do not allow the part to become dryer from the internal to the inner most, than what it is now, make it wet - that is, which the ordinary mind can not grasp. re-energise it and do not allow the area When shrinking goes on, naturally the to shrink further. This is what I am life force does not reach there and so the learning even at this age. I did ask my life energy starts getting contracted. pupils who are doctors to give the clues When the life energy starts contracting, of old age other than muscles contract the top ribs get smaller and smaller. ing. Not one has the clue. They talk There is no room or space for the ener about shrinking of muscles tightening gy to occupy. They get dried out, and of joints and stiffness. No doctor said the energy does not flow to the extrem anything about the dryness in the ster ities. The lifeline becomes short and num. As I told you before, the refine evaporates at the last moment That is ment in the intelligence is so little that why I am practising to see that the life they can not reach the solid area. energy does not shrink from the body. Because of having trained my body for This I learned very recently. You have sixty years, it has developed its own seen me today doing a lot of back bends. sensitivity, its own intelligence. Now at When you do backbends you complain this age it tells me that even the hardest of backache and pain, you will be sur part, the life in the sternum, is slowing prised to know that at this age back down and drying out. It cautions to be bends bring pain and dryness in the ster careful. So I have to attend more in num. I do not get pains or aches like order to keep my sternum wet. Who you, but I get pain in the sternum. This will understand this? Tell me. I make is how I have learned how old age sets the Self expand itself to the sternum so in. The sternum is lrnown as a dry area, that shrinking is stopped. Know that where energy recedes. Even a medical this happens only in backbends and not person will tell you that this area is full in any other sanas. It has remained to with a bony structure and movement is me an enigma, a mystery. In old life, very little. That is why, when I explain though the life goes on, it becomes the breathing techniques, one third of shorter and shorter. The area near the It is a very subtle and sublime practice, which non-practitioners perhaps, may not understand.

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sternum shrinks and this is the indica tion that the elderly have to face and work out so that the fear may not set in. The fear is bound to be set in, that is why old people do like that, which you have seen (note 2 - see page 8). You see anybody then you will know. If people look at me as a gym nast, it is their fault. It is also wrong to say that I am able to do sanas because I started my practice early in life. At this stage, at a different age the new understanding, new penetration, the fresh courage is required. People should see the honesty, the integrity and the dedication in practice. They should see my love for the subject and the way I live in the subject.

efforts of seventy years what I got is unimportant, but what yoga gave to the mass was something which I say is a great success in my life. Yoga was not given by me, but through me. Now see how far it has spread! For example, in 1989, I was invited by the Ministry of Health to visit Russia to introduce an unknown subject. Now there are twen ty-two centres in Russia. See how much the yoga has spread! I think my practice has opened the eyes of the masses. I am sure that if! have not ben efited, the grace of God is on my stu dents who have benetited and are bene fiting . I had to struggle in yoga from A to Z, but my students need not struggle from A to Z. All my students should remember this. Naturally, the effect and Once / heard you saying that once you benefit of yoga will be there even if a used to practise for teaching and now small percentage of my way of practice you practise for yourself. is taught. I teach less these days because I Guruji: If I have to teach I have to be to want my pupils to come up. I do not a great deal an extrovert. If I am an want the yoga that I practised and am introvert, I cannot teach. My practice practising to die after me . This is what time then is meant to follow the art of happens to a lot of great people who do teaching to a great extent. As you know not allow their ardent students to grow from the story of my early days, the art under them. If I am the tnmk, branches was not popular I had to practise more are my pupils. They have to be kept in in order to present this art in public. an even, fresh and trim condition. That One has to respect the public and then is why I give chances to all the young show them what they do not know. sters all over the world to progress in NaturalIy, I had to be an extrovert. I yoga. This is the stage in which by was appearing in public as well as teaching. So, in order to be an extro closing the windows of knowledge from vert, one has to create glamour in the the senses of perception, which were inner body. My presentation was more going outside for the art of teaching all attractive for the people, as I was pre these years, I reverse them to see what senting not only physically but also is inside and make it more glamorous. I intellectually and emotionally. Each am using the word 'glamorous' because fibre, each tendon, each cell expressed the Western world is very much attract the sana. Many of you cannot present ed to this word. That is why I want to the asanas in that manner. I used to show that, that glamour should shine trace the portrait of each sana and from within in such a way that the oth made that area expressive. This way I ers can see and feel that person is total used my attention to make this dry sub ly within and without. This is what ject very attractive and tasty. This pub yoga teaches the student. With this in lic presentation attracted millions of mind I am doing more and more to find people who are practising, for which I out whether further refinement can be am grateful to all of them. From my made to become supremely sensitive. Iyengar Yoga News No.1

I do not want to die as a non practitioner, as many yogis have done. Probably, they could not face the diffi culties coming in the practice due to old age and had no courage to accept the truth. They said that they have reached a certain spiritual level just to cover up their weaknesses. They said so to save their honour. I want to be true to my s dhan and my conscience and hence, I continue with my s dhan . I am not a liberated Soul; I have experienced what is freedom. I have experienced the quality of what free dom is. I do not think of liberation while I am practising. My mind probes on what more yoga can reveal from practise. My mind is still open. As it is open, I am seeing the sanas now as a seer. I am not searching. As a seer I am seeing, and seeing as a seer. Who knows if God gives me a next life, if people like you are made to do yoga again you may be searching for a good practitioner. You may find me again to learn yoga! Therefore, I am practising yoga for that knowledge, which has not struck me now, but may strike in the next life. So, I do not stop my practice. Let that light, which may not be coming now, come at the last moment. lllumi nation can take place further in my practice. That illumination, you may call it selfish, but I do not say it is self ish. On the contrary, I say that if I get illumination, in my next life I may start from where I ended just now. If there is a break I cannot say that I stopped here. If there is a gap of ten years I may not start in the next life, at that time, because my consciousness has covered a lot of other things, but if I am practis ing, my consciousness will be in that same point, yoga. My consciousness is closer to yoga even in my next life, but if there is a gap of ten years, fifteen years or so, my consciousness will not be in contact with yoga. I may say I have done sixty-five years, so how can I forget? Why is it said that every one Iyengar Yoga News No.1

should have hobbies? For me, my hobby is yoga, my profession is yoga. A hobby means to be free from profes sion and to keep engaged in other activ ities, to avoid monotony. So, I convert ed my professional yoga into a hobby to find out how much more it can exhila rate my heart. For me, yoga is not a monotonous practice. I find all in yoga and that is why I am continuing my practice with love. Note 1: The geriontologists may say that one should not think that one is old. Old people are also advised to keep their mind occupied in some leisurely activities. At the age of eighty-one to make the body bend in advanced asanas like Sirs sana, Kapotasana and Vrachikasana and to stay longer in the asana is extremely difficult and chal lenging. This requires tremendous flex ible, stability, compactness and balance. Guruj talks about the courage of the mind, but for other old people courage at the body level is also difficult to maintain. Note 2: Guruj was rubbing his hand on his sternum.

TJz;s ifllerview was original/I' published ill Yogadhara (Light Oil lvga Research TrIlSt) in January 19C)8. Our thanks go

TO the LOYRT alld the author, Gabriella Giubi/oro. /01' giving pel'mi~siol1 10 reproduce fhe article here.

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AT THE FEET OF OUR GEETAJI

Dr Geeta S. Iyengar talks about Pranayama in this extract from an interview with Lois Steinberg in January 2001

(reprinted with kind permission of "Odyssey 2001 " - the brochure for Geeta's tour of the USA)

So they feel that it's not giving the understanding, not throwing the intelli gence, there is no feedback from it, from just the early stages of practice. Whereas from Asana there is a feedback immediately. You feel nice. You feel something good. Something getting life. Blood getting circulated. Feeling Geetaji : I understand the problem. I freshness of the mind. You feel that think students feel Pranayama is of one dullness is lessening. But in Pranayama type . To get interested in the subject is these things cannot be felt immediately. difficult and, with the program, tech It takes its own time. But still, sometime nique is something one really has to go the beginning has to be made. There is deeper inside-whereas for Asana the no other way. There is no other solution. scope is big. It' s not necessary for a So if a beginner has to make an attempt beginner to go straightaway into one towards it, first they have to learn to self. One can just sort of do some-thing relax their body, relax their mind as we from outside. That means a beginning is did in Savasana. Often I feel that made from outside in. Whereas for Savasana is a kind of threshold between Pranayama, one really requires the Asana practice and Pranayama practice. inward-going process. Patanjali very Once they begin to feel in Savasana the clearly indicates that Pranayama has to relaxation, students come closer to their come after Asana is conquered. In the breath. Somewhere the mind gets set Asana there is a process of going from tled inside and the cellular body settles. outside in . Making the body to under Then they come into contact with their stand, get the sensitivity, get the feeling inner energy. And once they come to of equilibrium, getting the feeling of know their inner energy and the breath, one's inner positions, inner alignments, then I think the interest in Pranayama etc. If that understanding comes, then will begin to grow like when you put the Pranayama begins. I think many the seed into the soil - the sprouting has people just don ' t want to practise that. to occur at that stage. But I feel that' s not an excuse in any Next, one becomes better case. It is true that to some extent Asana acquainted with that breath. If we just has to be conquered first. The feeling have some ideas in our mind that has to come. The inner intelligence of breathing should be long, it should be the body and the mind have to be devel very deep, it should be complete, then oped. But, because Guruji has given so we run into so many obstacles in that many instructions for Pranayama, I way of thinking. Because it doesn ' t hap don't think people should find it diffi pen. The breath won ' t be deep, the breath won ' t be long. These are the cult. Perhaps the problem is that ideas in the mind. When nothing has when students begin to do Pranayama happened it 's just an idea at that time. they can 't see an immediate effect of it. To reach toward those idealistic views

"\!bur discourse on practice is very informative and practical. Pranayama is not easily taken up by students to practise. Could you describe the importance of a Pranayama practice and ho w to devel op it?

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one has to approach it differently. And if that is understood, then I think one will gain interest into the practice of Pranayama. First, a beginner has to learn to do Savasana properly. And in Savasana a beginner has to feel the movement of the breath, the inhalation and exhalation. And then, while expos ing that inhalation and exhalation, you gain insight into the body's intelligence. A beginner has to start from there. So a beginner has to feel the lungs, the ribs, the intercostal muscles, the abdomen, the very positioning, the very move ment of it. What kind of inner expan sion is occurring. How one is creating I space in inhalation. How one is getting quieted in exhalation. How the body is receding. If this kind of dialogue with one's own body and one's own breath happens, I think a beginner will begin to get interested. That's what, at this stage, I think. But if you ask me for specific types of Pranayama, then Ujjayi, Viloma, etc. will be helpful.

for any yoga student is to get some dis cipline, to get into it. An advanced stu dent who's doing really advanced Asanas I don't think will neglect the Pranayama and just do advanced Asanas. In this case the student will have practised

Previously, early in the morning?

Geetaji: Yes, early in the morning. But otherwise, with a regular, medium prac tice, these things are possible in two hours. And after Asana practice you see the body has developed some intelli gence, some understanding. Even if they have done some standing poses, say some forward bends, or some back bends, or twistings. Then some inver sions like Sirsasana, Sarvangasana, whatever. Then with this regular, nor mal, usual practice, they can certainly do Pranayama on their own for half an hour. Say, ten minutes of Savasana, and then another five or ten minutes of Ujjayi cycles, watching their breath. By In terms of other practical aspects of that time, the body is relaxed, complete Pranayama practice, some people get ly quieted. Nerves are quieted. The confused when to practise it in relation impression of the fatigue they had in to Asana. their Asana will be removed in Savasana. A freshness of the body Geetaji: You see, it depends on how comes up . But intelligence doesn't fade . one has progressed in one's practice. I What I mean by intelligence is, the would say a beginner always will prefer nerve fibers get stimulated in the Asana; to do Pranayama after Asana practice. there is a feeling of exhilaration in cer tain Asanas. And then with Asanas such Even if it's a strong Asana practice? as Setubandha Sarvangasana or Halasana, or Sarvangasana, the feeling Geetaji: After a strong Asana practice, of quietness comes on the nerves. These if it is there, you give extra time to are the changes which occur. We want Savasana. It's a fact. And if that time is all of these changes. The nerves cannot given then the Pranayama can begin. It be left dull. They have to be stimulated. depends upon how much time one has They have to be activized . And then set aside for practice. they also have to be quieted. That is a 'Nhen you say strong Asana kind of nourishment to the nerves. The practice, let us suppose you have two brain requires some food to think, to hours to practice. One can divide that work. Nerves also need that kind of time. One and a quarter hours, or one thing. So within the Asana if that nour and a half hours of Asana practice, ten ishment comes, then Pranayama minutes of Savasana, and then twenty becomes easier for them, because they minutes of Pranayama. The first thing are with their body. And that's why

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another half an hour is recommended practice has to be separated from Asana not strictly half an hour, but ten min practice in order to get this proper feel utes, let us say, of Savasana and anoth ing, the proper effect. If Pranayama is er ten minutes of Ujjayi. And if they sit done for, let us say, forty-five minutes, even for five minutes, six minutes, in one hour, obviously it cannot be joined whichever position they prefer, like with the Asana practice. Most people Swastikasana or Virasana, and watch will not have the time for a long Asana their breath, their movement, that practice and then a long Pranayama Pranayama is enough for them. practice. And you want to watch your This is especially true for the Pranayama. You want to learn some Ujjayi cycles which Guruji describes in thing. You want to consolidate what you Light on Pranayama. There it says: nor learned. Obviously, the timing will dif mal inhalation, normal exhalation. fer. And you want to keep that practice Normal inhalation, deep exhalation. Or separate. It is the student, or the one deep inhalation, normal exhalation. who is practicing, who has to decide Deep inhalation, deep exhalation. These when to start a Pranayama practice. If are all, actually, Pranayamas which hap you ask me to combine your Pranayama pen in our body in a natural way. Guruji class with your Pranayama practice, and has analyzed it. Sometimes your breath then with the Asana practice, I will will be just normal and then suddenly never be able to do that. But as a begin you find your exhalation is becoming ner I may do it, since instead of a full further, longer. It's becoming some Pranayama practice I just lie down in where deep. So watch that. Observe Savasana and do some cycles. Know that. Sometimes you find your inhala the difference between practising after tion is becoming deeper than normal. Asana and the early-morning practice. So how can this kind of progress occur in the inhalation and the exhalation? We And Asana, followed by a sufficient begin to trace how the inhalation is hap Savasana before Pranayama, would be pening. How the exhalation is happen the safe way for a beginner to start. ing. And then people say, "Yes, my inhalation is very quiet, but my exhala Geetaji: Yes, absolutely! Moreover, tion is very fast." Some say the oppo Asana brings the positive mind. Asana site, that the exhalation is quiet and makes the mind of a person positive. smooth, but the inhalation is coming The negativity goes. But suppose a new very fast. So this kind of understanding student who has just started to under comes. At that point the question is not stand Pranayama separates that whether it was correct or wrong, but Pranayama practice from other prac that the sensitivity has come, that there tices and does it in the morning. A feel is some difference between inhalation ing may come that, oh, I could not do and exhalation. There are some changes anything. I am unable to do. occurring at a certain stage. Even it they begin to watch only that, I think they are It might have a negative effect. gradually beginning to proceed toward the Pranayama. Geetaji: Yes. That will have a negative For well-advanced students, this effect. question doesn't arise. When you have got the feeling ofPranayama, then obvi Especially if they don't have that inner ously you prefer to give a separate time observation developed from the Asana. for it. Because then you cannot just fin ish in a hurry. Then obviously that stu Geetaji: Yes, absolutely. And that inner dent feels from inside that Pranayama observation won't come to them unless, '-----------'

Iyengar Yoga News No.1

Spring 2002

Pancha Pranas. Hanuman was a good musician. That's also a control over his five Pranas. He was also a yogi. A practition er of yoga. So obviously he had control over the five Pranas. And to some extent he was a Prana to Rama, if Rama was the soul. You see, we say the soul is the inner potency that we have, Drsta. And this Drsta has to be served by Drsya, the seer has to be served by the seen - that is, PrakIti. If Purusha is Atman, then PrakIti is the one who serves this Purusha. That's what Patanjali's Yoga Sutras say. Rama is considered to be the soul, the Purusha, and Sita is the PrakIti. Hanuman is the Prana. Because the connection between the PrakIti and the Purusha is stressed only on the path of Prana. Prana is not just the breathing but the energy. And Since we are talking about Pranayama, breathing is the process to which you could you talk about the significance of apply that energy to find out how deep that energy is, how divine that energy is, Ranuman to yoga? how much purification of that energy is Geetaji: Actually, Hanuman is called possible. How you can really explore Prana Dev. It's a name, Prana Deva. that energy. We have hidden energies He's the lord of Prana. And he's recog inside. These energies have to come up. nized by this name by some of the devo They also serve the Purusha in different tees. Particular devotees who are ways. And that is what Patanjali's Yoga Hanuman Bhaktas, or those who do Sutras say, in the Vibhuti Pada - that Hanuman Puja. you get control over this kind of energy, like Udana Vayu. If you have control Even though they are not yoga practi over it you are above the earth. Even the tioners? soil will not touch your feet. The thorn will not go into your foot. Because the Geetaji: Yes. So it's called Prana Dev. moment the thorn is there on the floor And it is said that all the five Pranas are your feet get raised upward. That is existing in him with full potency. Prana, called control over the Udana Vayu. Apana, Samana, U dana, and Vyana. And Samana Vayu gives the inner fire. And that is how the Prana is connected So these kinds of energy are hidden. with Lord Hanuman. That means it has They are connected with the five ele its own significance, that Lord ments, and unless the Prana unites these Hanuman had control over all these five five elements, the nectar from the five Pranas. And through this control he had elements won't come up. Each element certain Siddhis. At the time of Rama, has got its own strength, its own energy. when Vishnu took the incarnation as When Prana gets united this energy Rama, Hanuman really showed these comes upward. That is how Hanuman Astasiddhis. In the tale of Ramayana served Rama and Sita, Purusha and you find that he had all of these things. PrakIti, through his energy. That's how That is how he had full control over he is connected. And that's why I think during the Asana, they have observed with the positive mind. After Asana, a beginner will def initely watch with a positive mind. And once that positive mind is developed, you know how to apply it anytime, whether you do it early in the morning or late in the evening. But that mind remains positive to watch. Positive to do. And a person will not feel that oh, I am not getting it. That negativity won't come. A person knows that it takes its own time to come. Pranayama cannot be done with a hurrying-up process, where by you just sit and it should happen. It won't happen. Because Prana has got its own inner potency. It comes to the sur face gradually. The practice of Pranayama throws its intelligence grad ually. And that is the learning process.

Iyengar Yoga News No.1

Spring 2002

every Bhakta has to be with this feeling. If they understand, then with this feel ing they have to pray to Lord Hanuman before doing the Pranayama and after doing Pranayama.

That's beautifitl. Geetaji: The Sloka is: manojavammiarutatulyavegam

jitendriyam buddhimatam varistam

vatatmajam vanarayuthmuhyam

shriramadutam

sranam prapadye

Lord Hanunam, messenger of Shri Rama, God of Gods, who is quick as the mind and swift as the wind, Conqueror of the senses, foremost among the wise, Commander of the monkey army, to him I surrender. Manojavam means the mind. As we know, the fastest thing is the mind. The mind goes faster than any thing else.

Too fast. Geetaji: Too fast. So Hanuman is fastest in that sense. Equal to the mind Manojavam. Marutatulyavegam, as the air occupies and bellows, Hanuman bel lows. And litendriya - at the same time he has control over the senses of per ception. His mind goes fast; he's equal to the speed of the air. But he has con tro\. With the speed, he is not losing his control. litendriyam. His Buddhimatam varistam, intelligence, is a ripe intelli gence. He is an intellectual of intellec tuals. The highest intellectual. Buddhimatam varistam. He is the son of Vayu, the wind god. And the head leader of Vanara Sainya - that means he was the head of the monkeys. These are all connected with the Pranayama. It is not all breath control. With the breath control it is necessalY to see that our senses of perception are coming under control. Our Karmendriyas, our actions, are coming under control. And that's how Pranayama also helps in dis Iyengar Yoga News No.1

eases. Because you get some control over these senses of perception, the organs of action, and, through those, the body, of course. And that is how Pranayama and Hanuman are linked. Because he was Om, the ideal in that sense. The one who had complete con trol over himself as far as the breath is concerned, energy is concerned, senses of perception are concerned, intelli gence is concerned.

Pranayama has saved my life, twice. Geetaji: Absolutely!

When I couldn't do anything I had Pranayama. Geetaji: It heals. It has got a velY great healing process. Even if people do not know anything, if they begin from Savasana, and in that Savasana itself even if they watch their breath, it will enact that healing process. And then, further, the other techniques, as they develop, show its depth. We have so many varieties, though Pranayama is thought to be concerned solely with the breath. But still, we must know that Guruji has given so many varia tions of it - you can pick up any varia tion and bring a change in you. There is Anuloma Pranayama, Pratiloma Pranayama, or Viloma Pranayama, whichever you take. So many varia tions, or stages, Guruji has shown in each Pranayama. For example, Nadi Shodana, stage I, stage II, or Anuloma, stage I, stage II. What are these stages? He has delineated the stages to make a practltIOner very clear about it. Pranayama - develops from stage I gradually. It's like a flower blooming. The first cycle will not come at once. It will remain in a seed form somewhere. Guruji begins from that seed form in stage I, stage II. Then the flower blooms completely at higher stages, whether it is stage IV, or stage V, whatever. Continued on page 15 13

Spring 2002

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Astadala Yogamala Fund (J J Evans) Appeal ave you heard about Guruji s marathon Astadala Yogamala pub lishing project yet? His plan is to collect together, order, bring up to date, expand (where appropriate), illustrate, and gen erally clarify and rationalise all his arti cles, speeches, talks, interviews, ques tion and answers, and correspondence, etc. This is Astadala Yogamala, which will be thirteen volumes when com plete. It will be the culmination of Guruji s exposition and thinking on yoga, and is a wonderful legacy for the whole yoga community. So far the first

Brigid Philip

in a Cherokee Jeep. They drove to Pune where the new RIMY I had opened in 1975, and attended classes. For the next 14 years they rented a house, spending 4 - 6 months in India and 6 - 8 months in France. He says that he was not much good at asanas in the early days, but in spite of that, having been hooked, he never quite spat out the hook, and is still practising today. So when Guruji need ed a tame writer John was able to stay lengthily in Pune, courtesy of Odette, to help. Guruji thanks him in the preface of Light on the Sutras of Patanjali as

"Yoga is a vast subject. It is as immeasurable as its subject matter· the Self. One can make a beginning, though one may not know the end. There can be an end to ignorance but there is no end to knowledge. Yoga is as deep as the ocean. When it is hard enough to touch the surface, then gauge how much more difficult it must be to know its depth." Extract from Astadala Yogamala (Vol 1) by B. K. S. Iyengar (Allied Publishers Ltd, Mumbal, 2000)

he was able to correct my English and offer useful suggestions for the presen tation of the work. Having him near me helped me to fonnulate my ideas and When in Pune this August Stephanie bring to life aspects of the sutras which Quirk told me how invaluable John J might otherwise have lain donnant. Evans help as editor has been to the Guruji also credits John in the prefaces team helping to produce volumes 1 and of the first two volumes of Astadala 2 (which includes Geeta, Stephanie, Yogamala for being one of the group of Faeq Biria and Patxi Lizardi). She four whose brainwave it was, and for knows that Guruji would like more of editing his work with understanding John's help which is vitally needed in into cohesive English. Pune whilst the editorial team are there together, but she wonders how it can be This is a great opportunity to involve afforded. us, the wider yoga community, direct What is John s involvement with Mr ly, and to let us participate in the Iyengar? John is of a philosophical Astadala Yogamala project. There are bent, and first met Guruji in 1978, when two objectives for this appeal, first to he and Mrs. Odette Plouvier, a create a much wider interest in and Belgian/French friend, went out to India knowledge of Astadala Yogamala, a two volumes have been produced and are a tremendous advertisement and recommendation for the whole.

Iyengar Yoga News No.1

Spring 2002

secret which does not seem to have leaked out very far into the yoga com munity, which is surprising in view of its brilliance and importance, (why not get yourself a copy?), and secondly to create a fund to enable John to visit Guruji in Pune to assist with the next

eleven volumes. We have asked John and he does wish to help in any way Guruji asks of him. He feels that about £ I ,000 per visit would be needed. Say 4 visits were required in the short to medium term, we would need to raise £4,000.

Please make cheques payable to: "Astadala Yogamala Fund (J J Evans)"

and send to Brigid Philip at: 59 Northchurch Rd. London N1 4EE.

Please give your name, address, e-mail or phone number. If you are not in the UK please send donations occasionally and in bulk, to minimise the not inconsiderable bank and currency conversion charges.

Astadala Yogamala vols. I and II are available now see page 35 for details

Receipts will be sent out via e-mail wherever possible to keep admin istration to a minimum.

Guruji will be kept informed, and we will seek to report on progress through the associations' and institutes' magazines.

AT THE FEET OF OUR

GEETAJI

(continued from page 13)

The same Pranayama is devel oped in that manner. That means the stages of Pranayama gradual ly develop to that level and you begin to understand what's hap pening. That's why these varia tions which have been given by Guruji have been helpful to everyone. The students of Guruji should know how to practice, what to practice. So many things have been given. If they just allot their time, let us say half an hour, a lot of things can be done .

Just to do it and not to be afraid.

Geetaji: Yes. Not to be afraid. Because it is a very safe process he has given. You would be sur prised that he doesn't introduce Bandhas until a certain stage. So if you are afraid to do certain

Bandhas - if you feel no, you can not suck your stomach in - he is not asking you to play gymnastics in Pranayama. He goes very slowly. This is okay. You remain in that stage. Who asked you to suck your stomach or pull out anything? You can practice first without the Bandhas. Then, as you proceed, the Bandhas begin to come to you. You feel it your self.

Without even trying.

Geetaji: Yes, without even try ing. And from that you develop. Yes, this state happened. How did it happen? For example, simple Jalandhara Bandha. You do a few cycles of Ujjayi; a time comes when the head begins to go down. There is a period where the head doesn't come down. You don't get a proper position. The throat has to sort of create the space; it does n't come with a chin lock. So ftrst 15 .

Iyengar Yoga News No.1 ---~~---

the chin-locking process is physi cal. But then when you proceed with a few cycles you find some thing is happening in the inner walls of the throat. Also, your head is getting quieted. Your brain cells are getting quieted. Your senses of perception are get ting quieted. Then the head comes down further. That means the natural way of Jalandhara Bandha is occurring. But the pain element, the neck pain, comes later, after ten, twelve, or fifteen cycles. You may come to a boundary line where the neck is paining. But Guruji says not to go right up to where the neck pain comes in J alandhara Bandha. If you are not getting the chin-lock use a bandage or something. So you are so safe, you are not hold ing your throat tight. You are not jamming anything inside. Because he has given these safety measures, I don't think anybody should feel afraid.

------------------

Spring 2002

GURUJI HONOURED BY THE INDIAN GOVERNMENT

It is with great pleasure that we report that the Tilak Maharastra VidyaPeeth has honoured Guruji with a Doctorate of Literature. The ceremony took place on Feb 2nd in Pune. And ... the Indian Government has awarded Guruji with the Padma Shushan. This is one of the highest civic awards made by the Indian Government to men and women of who have excelled in their field; it is a great prestige and honour as well as a real recognition to Guruji for his work. The announcement was made on the Republic day in India and the ceremony took place in March in Delhi.

Congratulations Guruji - we are all delighted to hear of the award of the Padma Bhushan to you. We rejoice in all the recognition you receive in your home country and internationally

MESSAGE FROM GURUJI: 12.2.2002

"Thanks a lot for your

congratulatory letter and

felicitating me for the

"Padma Bhushan" award conferred

on me by the Government of India.

This is the first time that the

Government has considered yoga

education to confer this award. It is

a credit to all my students all over

the World.

Also I am happy to inform you that

I got the honorary D.Litt. award

from "Tilak Maharastra VidyaPeeth"

Pune last week.

With love to one and all.

Yours Sincerely

BKS Iyengar"

J engar Yoga News No.1

Sl:>ring 2002

The Oldest Yoginis in O.R.I.Y.I.

O.R.I.Y.I. News (September 2001), the magazine of the Oxford and Region Iyengar Yoga Institute, finds some humbling examples of octogenarian yoginis - yes , they're all over 80. In their next issue, they are hoping to present some mature male yogis, and are also trying to unearth the youngest yogis and yoginis in the Oxford region. Martin Colston is the editor of O.R. I. Y.I. News, and he can be contacted at colstons@tesco.net Liz Keeble don't know if Liz is the oldest practis ing yogini in the ORIYI area - but I am sure she must be the most excep tional one: Liz has been practising Iyengar Yoga for at least 32 years; she always says she was a "late starter" at the age of about 50 years, after a very serious mugging in Africa - it left her in a very bad way.

Liz has been retired from teaching Iyengar Yoga for a couple of years but was a very successful teacher in Birmingham and then Cirencester where we were very fortunate to have her teach here at the Cotswold Iyengar Yoga Centre. Liz practises every day and attends classes at CIYC where she is a life member! It is always a positive experience to be with Liz, she is interested in everything - still digs her allotment and grows her own vegetables; she is a marvellous

vegetarian cook. She has to be the most trendy grandmother ever, she looks stunning and stylish and makes all her Kaffe Fassett sweaters (not an easy task) as well as skirts, trousers and hats . The older generation are sometimes reluctant to embrace technology - not Liz - she has a computer and is at pres ent writing a book. Liz is a very stimu lating and amusing companion, one for gets her age, she could easily be twenty years younger in attitude - she doesn't suffer fools gladly and says it as it is!

I love having Liz in my class - she is the ultimate teaching aid and such a marvellous example to us all - Judi Sweeting

Kathleen Greenwood Vathleen comes from Yorkshire and ~as been doing yoga for well over 20 years, attending classes in Hungerford with Hilary Reem and now Judith Jones. She does 40 salutes to the sun every morning, as well as the leg raises (as you can see!), and her grand son also does yoga. She swims and dances and generally enjoys life Iyengar Yoga News No.1

Spring 2002

Pat Brundle

at started yoga 20 years ago when her husband died, and found it a real help then, still loves it and works hard at it now in her weekly Wantage class with Judith. She used to be a dancer which meant she was supple before she even started yoga. Her favourite posture is prasarita padottanasana.

Yoga has to compete for Pat's time with a myriad of other activities: tai chi, dowsing, croquet, producing her own Bach flower remedies, doing her own reflexology, but most of all, with bowls.

Jean Blackford

ean has been practising yoga for 24 years, ever since she retired. She started in Sussex with Ann Black and then Jean Cazeaux, and then moved to Wantage eight years ago where she was taught by John Evans, and then, when the chess club clashed with his classes, she changed to Judith Jones, who she's been with ever since.

At 88 years old (she insisted on the !), C1nd despite her one arthritic hip and one at1hritic knee, she does 1 hour of yoga every morning, and says of her discipline that "she daren't give up now". Her practice is usually as follows: Utthita hasta padangustasana (supportÂ ed), gomukhasana, parsvottanasana in namaste, prasarita padottanasana (although she can't quite get her head to the floor) , adho mukha svanasana,

Iyengar Yoga News No.1

Imottanasana, manÂ sarvangasana, and then savasana. Jean s other hobbies include chess, bridge and gardening and she is develÂ oping her computer skills.

Spring 2002

B.K.S. IYENGAR YOGA TEACHERS ASSOCIATION

LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No . 1053093 President: Yogacharya B.K.S. Iyengar

President: Yogacharya B.K.S. Iyengar

www.bksiyta.co.uk

www.loya.ukf.net

IY'ENy:AR YVy:A J'U13IL'E'E

Crystal Palace 23rd - 26th May, 2002 We are delighted to welcome Dr Geeta S. Iyengar as our guest of honour at this festival of Iyengar Yoga. This is the final event of Geetaji 's six week tour of Europe and it marks the celebration of the Silver Jubilee of the BKS Iyengar Yoga Teachers' Association. The festival is being jointly organised by the BKS Iyengar Yoga Teachers' Association and the Light on Yoga Association (UK) for the whole UK Iyengar Yoga community and for visitors from other countries. All Iyengar Yoga practitioners are warmly invited to come together and participate in this auspicious event. The teachers ' events, taking place on Thursday and Friday, are open to all certificated Iyengar Yoga teachers ; the general events on Saturday and Sunday are open to all students of Iyengar Yoga . The programme of events is printed on page 21 of this magazine. Many hundreds ofIyengar Yoga practitioners have already booked for the Jubilee, but there are still a few places left for both the Teachers and the General Events. If you would like to come, please return the booking form immediately. An the arrangements for the Iyengar Yoga Jubilee are going well and the organising committee is looking forward to a wonderful few days at the end of May. We look forward to seeing you there . Elaine Pidgeon Chairperson: BKSIYTA

Philippe Harari Chairperson: LOYA(UK)

OBSERVER PLACES A number of people will be admitted as observers at 50% of the full cost of attending the events. Observers will have the status of full participants in terms of food, en~ertainments etc., but will not be in the main arena during classes; they will be able to observe the events from the balconies around the arena. Please use the booking form on p. 22 to apply, but do not delay as we are limiting the number of observer places allocated. Iyengar Yoga News No.1

Spring 2002

IYENGAR YOG,A JUBILEE - BOOKING FORM

Teachers Event (open to all certificated Iyengar teachers): Thu 23rd - Fri 24th May, 2002 Teachers Event - observer rate

£1400 £700

General Event (open to all Iyengar Yoga practitioners): Sat 25th - Sun 26th May, 2002 General Event - observer rate

£1400 £700

Special rate for people attending both events Both events - observer rate

£1400 £700 £10 0

plus £10 supplement ifyou are not a member of the BKSIYTA or LOYA

Total booking payment enclosed (cheques payable to Iyengar Yoga Jubilee) ............. ... ......... ........... .

Prices include all classes (if appropriate) and events, food and entertainments Please bring equipment: a mat, a blamnket, 4 foam blocks, a wooden brick, a bandage and 2 belts Are you a member of: BKSIYTA 0 LOYA (individual member) 0

LOYA (affiliated institute) : AIYI BDIYI CIYI IIYS LlYI NELlYI ORIYI SDIYI SWIYI (please circle)

If you are a certificated Iyengar teacher but not a current member of the BKSIYTA, please state the

year of qualification and the organisation which adminstered your certificate: ........................................ .

Name:

Address: postcode: Telephone:

e-mail :

Specific dietary requirements (all food will be pure vegetarian - no eggs): Please indicate t-shirt size: small 0

medium 0

large 0

extra large 0

skinny fit 0

Return form to: Penny Chaplin, Flat 1, St John s Court, Finchley Road, London NW3 6LL Booking enquiries: Penny Chaplin - telephone: 0207 6244287; e-mail : penny@yoga40.fsnet.co.uk

do If you relJ.uire information about accommodation near Crystal Palace, please tick this box

do If you are interested in childcare facilities, please tick this box

do There will be a limited number of concessionary places for people in financial hardship. If you think this applies to you, pleas esend details with your application but do not send a cheque at this time. do Cancellations will not be refunded unless exceptional circumsatnces apply.

Iyengar Yoga News No.1

Iyengar Yoga Jubilee: Crystal Palace 23rd - 26th May, 2002 Please note that this programme is provisional and that it may be subject to minor changes

Wednesday 22nd May 5.00pm - 6.30pm First registration for Teachers' Convention 6.30pm - 8.00pm Self-practice session Introduction to the Teachers' Convention 8.30 pm - 9.00pm (Note : there is no sit down meal provided on Wednesday evening, but sandwiches, fruit and drinks will be provided between 5.00 pm and 9.00 pm) Thursday 23rd May 8.00am - 9.00pm 9.30am - lO.OOam 10.00am -12.30pm 12.45pm -1.45pm 2.00pm - 4.00pm 4.30pm - 6.30pm 7.30pm - 9.00pm

Second registration for Teachers ' Convention Welcome to Geetaji and opening ceremony for Teachers' Convention Asana teacher training class with Junior Intermediate teachers taking poses. Lunch Senior teachers take 4 groups on the asanas that Geetaji covered in the morning Pranayama class with Geetaji. Evening meal

Friday 24th May 10.00am - 12.30pm 12.45pm - 1.45pm 2.00pm - 4.00pm 4.00pm - 5.00pm 5.00pm - 7.00pm 8.00pm - 9.30pm

Asana Class, teacher training continued Lunch Senior teachers as above First registration for main Jubilee Convention Talk by Geetaji Evening meal

Saturday 25th May 8.00am - 9.00am 9.30am - 1O.00am 1O .00am - 12,30pm 12.45pm - 1.45pm 1.45pm - 2.00pm 2.00pm - 2.30pm 2.30pm - 3.30pm 4.00pm - 6.00pm 6.30pm - 6.40pm 6.40pm - 6.50pm 6.50pm - 7.00pm 7.00pm - 8.00pm 8.00pm - 9.00pm 9.00pm - 9.30pm

Second registration for main Jubilee Convention Welcome ceremony for main Convention Asana class with Geetaji Lunch Iyengar Yoga Jubilee Annual General Meeting LOYA Extraordinary General Meeting BKSIYTA Annual General Meeting Pranayama class with Geetaji Children's Yoga demonstration Men's arm balance demo Puppet show Dinner Indian dance performance Musical performance

Sunday 26th May 10.00am - 1.00pm 1.15pm - 2.30pm 3.00pm - 5.00pm 5.00pm - 6.00pm

Asana class with Geetaji Lunch Question and answer session with Geetaji Presentation and Farewell

Iyengar Yoga News No.1

Events Listings - your guide to lye/ Avon Iyengar Yoga Institute

AVON IYENGAR ym;A INS II ru I h

Contact: Bob Phillips (office@bath-iyengar-yoga.com) So Back Care workshop with Bob Phillips - Saturday 22nd June 2-5 pm, Culverhay School, Rush Hill, Bath. Contact Bob Phillips 0117 963 9006 SoYoga Day with Margaret Austin - . Sunday 29th September at Monkton Park School,Chippenham. Contact Edgar Stringer yoglyded@yahoo.com or 01249 716235 forfurther infomation. Discounts for all LOYA members

Bradford & District Iyengar Yoga Institute Contact: Alan Brown (01535 637359; alan@dianalan.plus.com) So Teachers' Workshop - April 13th So Yoga Day with Judi Sweeting - May 11 th So Walk & Social - September 15th

----

Cambridge Iyengar Yoga Institute Contact: Sasha Perryman (01223 523265; info@cambridgeyoga.co.uk) So Yoga day with Cathy Rogers - Sunday 21st April, 2002 at Hills Road SFC., Cambridge Discounts for all LOYA members

Institute of Iyengar Yoga in Sussex Contact: Pat Freegard (paCfreegard@madasafish.com) SoYoga day with Judi Soffa on April 6th, Yoga South, Worthing. SoA group of Sussex teachers will jointly teach a class on June 9th, post Geeta's teaching at Crystal Palace. This will be a morning session 10.30 to 1.30pm. The venue has yet to be finalised . Discounts for all LOYA members

Liverpool & District Iyengar Yoga Institute Contact: Judi Soffa (0151 7094923; mail@yogastudio.f9.co.uk) So Nothing plmmed yet - please contact Judi for information of future events Discounts for all LOYA members

North East London Iyengar Yoga Institute Contact: Tess Whitelee (0208 3477311; tess. whitelee@btinternet.com) Sunday workshops - 1-4 pm at the Harringay Club N8: So Cathy Stanton - 28th April - preceded by NELlYI AGM So Chris Swain - 19th May So Maitreyavira - 23rd June So Sandi Sharkey - 22nd September (lOam - Ipm) So Juliette Byrne - 27th October So Joe Burn - 24th November (lOam - 4pm) Discounts for all LOYA members Iyengar Yoga News No.1

Spring 2002

ar Yoga Institutes around the country .

Oxford and Region Iyengar Yoga Institute Contact: Phil Brown (01 63535465) ~Yoga

day (and AGM) with Sheila Haswell - 29th June, 2002 in Newbury

Sheffield and District Iyengar Yoga Institute Contact: Dominic Batten (01 14 264941 8; dombatten@aol.com ~AGM

followed by Yoga class wi th Gordon Austin - 20th April 1Oam-l.30pm, St Mary 's Pavilion (ÂŁ8/ÂŁ I 0) ~Yoga class with Tri cia Booth followed by afternoon wal k - 15th June, Bolsterstone Village Hall

South West Iyengar Yoga Institute Contact: Alison Trewhela (0 1872 865675; alitrewhela@aol.com) ~Yoga

weekend with Sallie Sullivan - Fri. 22nd (eve), Sat. 23rd and Sunday 24th March 2002 at Perranarworthal Village Hall Nr. Truro ~Yoga workshop with Richard Agar Ward - Saturday, 8th June, 2002 at Carnon Downs Village Hall, Nr. Truro ~ Yoga workshop with Richard Agar Ward - Saturday, 12th October, 2002 at Carnon Downs Village Hall ~Yoga day with Pen Reed - Sunday, 3rd November, 2002 ~Yoga day with Richard Agar Ward - Sat., 23rd Nov., 2002 Discounts for all LOYA members

Birmi ngham Iyengar Yoga Institute Contact: Jayne Orlon (01 21 743 8143) ~Yoga

Weekend with Rajvi Chanchani. Sat. 26th July - General level. Sun. 27th July - Intensive class. Venue in Binningham and cost yet to be confinned. Please telephone to secure a place.

Iyengar Yoga Institute (Maida Vale) Contact: 223a Randolph Avenue London W9 1NL (020 76243080; office@iyi.or.uk) ~Intennediate

Yoga Day with Lynda Purvis - Saturday 13 April, 8.30am - LOOpm

~AGM with entertaimnent - Sunday 9 June

~Teachcrs' Intensive with Genie Hammond - Saturday 22 June, 10.00am -A.OOpm

~Intennediate Yoga Day with Richard Ward - Sunday 14 July, 10.00am - 4.00pm

All events can be booked two months in ad vance (members only).

Non-members can book tw weeks before the event.

------------------------------------------~

Listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK); there is a small charge for non-affiliated Institutes. All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method. Iyengar Yoga News No.1

Spring 2002

LOYA NEWS

At a LOYA Committee meeting in November 2001, we adopted a policy concerning the introduction of an official certification mark for Iyengar Yoga teachers around the world. We print here a copy of the letter we sent to Guruji on this matter. and his reply.

I Dear Guruji,

Dear Kirsten, I received your letter and noted the contents. I brought this Logo to Namaskar. prove that they are genuine students of At the recent ' LOYA Executive mine who teach yoga without mixing. Committee meeting it was decided that Nowadays, lots of teachers who have LOYA should adopt a position with learnt from me and from my students regard to the B. K. S. Iyengar who have the Certificates learn from Certification Mark. Our policy is that other Centers and advertise and conduct we welcome the introduction of the classes in order to get name and credit Certification Mark. We recognise that it by showing that they have learnt so will be very useful in promoting and many systems to call themselves as maintaining adherence to your method experts in all the systems and mix up in this country. This policy entails that the methods and spoil the real va}ue of LOYA will only employ teachers who yoga. So I thought that we have to work have the Celtification Mark and will on some method to give credit to my only carry advertisements in our magaÂ own pupils who do not mix at all, that' s zine for teachers who have the how the Certification Mark came into Certification Mark. This will of course existence. take effect when the Ceritfication Mark I am pleased to note that LOYA is formally introduced in the u.K. We has accepted my suggestion and may look forward to its speedy introduction. the work through LOYA go well withÂ out disturbing the tradition as followed by LOYA. With love and respect

Executive Comittee, LOYA(UK)

Yours affectionately, BKS Iyengar

LIGHT ON YOGA ASSOCIATION (UK)

Executive Conmlittee 2001-2002

Officers Chairperson Hon. Secretary Acting Treasurer Membership Sec.

Institute Representatives Philippe Harari philippe. harari@runbox.com Kirsten Agar Ward office@bath-iyengar-yoga.com Jane Cornah cornah@wkirby. u-net. com Rachel Lovegrove rachel.yoga@virgin.net

AIYI BDIYI CIYI IIYS LDIYI NELlYI ORlYI SDIYI SWIYI

Edgar Stringer no current rep. Karen Stamper no current rep. Judi Soffa Tess Whitelee Joe Burn Dominic Batten Alison Trewhela

Individual Representatives: Amanda Barlow, Martin Hall, Luke Hutchison, Paul Walker Iyengar Yoga News No.1

24 -~------

LOYA NEWS (continued)

Richard Agar Ward writes on how the Avon Iyengar Institute celebrated Gurujj's birthday in an unusual way sually in AIYI we have some kind of social gathering with videos etc. to celebrate Guruji's birthday. Last year, however, we thought we would do something a bit different. As you know in January 2001 an earthquake in Gujarat, India, resulted in huge devasta tion and loss of life. The reconstruction will take many years and is an enor mously costly undertaking. Guruji him self immediately gave very generously in money, food and clothing to the earthquake victims and advised a num ber of his pupils who went as volunteers to the area to help the victims recover · through Yoga.

to their classes during the last two weeks of the Autumn teaching term, so that they and their pupils could donate to the appeal. We felt their coul.d be no better way to celebrate Guruji's 83rd birthday than by following his example and giving generously to a cause that is so close to his heart. We were delighted by the generous response. We wrote to Guruji and he wrote back:

"Also I am happy to note that the local pupils and Teachers have raised about 650 pounds for the Oxfam Indian Earthquake Appeal in two weeks before my birthday that shows how affection It seemed to us a good idea if we could ate our pupils are. Give my love and all contribute to the immense task of affection to one and all. " bringing relief and hope to many of the survivors in the area if we AIYI mem A big thank you to all those in Avon & bers could raise money in our classes to Cornwall who contributed to AJY1's give to the Oxfam Indian Earthquake collection for the Indian earthquake Appeal. We therefore requested all appeal in honour of Guruji's birthday. AIYI teachers to take a collecting box In the end we raised £792.56

AVON IYENGAR

YOGA INSTITUTE

The Officers of the Light on Yoga

Association (UK) call an

Extraordinary General Meeting for all

members of LOYA(UK),

on Saturday 25th May, 2002 at 2.00 pm

at the Crystal Palace Sports Centre.

The meeting w·i,1I have a single item on the

agenda: a motion on unification with the

B.K.S.lyengar Teachers' Association

(see attached insert)

Iyengar Yoga News No.1

~~=---~------------~----~~--

LOYA !NEWS (continued)

Attending an Iyengar Yoga convention is always inspiring, but it can also be expensive! LOYA has set up two bursaries to help members in financial hardship. The Executive Committee of LOYA(UK) is pleased to announce that it has set up two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events. Each of these bur saries has a total fund available of £500; one fund relates to the Iyengar Jubilee in May 2002, and the other to the LOYA 2002 convention in September 2002. Members of LOYA who wish to attend either of these two events but find that they cannot afford to do so can apply to either fund. Applications are welcome from people who have already applied to attend either of these two events. Please note that you are a member of LOYA either if you pay an individual subscription, or else you are a member of an Institute that is affiliated to LOYA(UK).

(i.e. AIYI, BDIYI, CIYI, IIYS , LDIYI, NELlYI, ORIYI, SDIY[ and SWIYI). If you would like to apply, please write to:

Jane Cornah (Treasurer) 12 Kirby Park, Wirral CH48 2HA You will need to provide the following details: name, address, phone number and e-mail address; the name of your yoga teacher; whether you are an indi vidual LOYA member or naming the LOYA affiliated Institute to which you belong; a brief description of your financial circumstances. Please apply by 10th May, 2002. Note: decisions will not be made about bursary funding until after the applica tion deadline.

Dear Individual Member Renewals for membership of LOVA are due by 31 st March for the new LOVA year, April 2002 - 2003. Please note that this year we are introducing a new sliding scale for subscription rates, as follows : We are asking individual members to choose a subscription of between £6 and £10, based on their own particular circumstances. We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment. We apologise that there has been confusion over the subscription rates recently, and if you have overpaid (some renewal forms asked for £7.50 , some for £6.00) then please reduce your future payment accordingly. Thank you for your cooperation. Any queries, please do not hesitate to contact me. Please make your cheques payable to "LOVA(UK)" and send to the address below: Rachel Lovegrove

105 Lower Thrift Street, Northampton, NN27JD

Email: Rachel.yoga@virgin.net

Iyengar Yoga News No.1

Spring 2002

BKSIYTA N.EWS

BKSIYTA Executive Committee

REGIONAL REPRESENTATIVES 2002

SCOTLAND

NORTH & EAST

1) Elaine Pidgeon Chair 2) Vacancy 1) Gordon Austin Liaison Officer 2) Alan Brown Newsletter Editor

NORTH & WEST

1) Pen Reed

52a Inverleith Row, Edinburgh EH3 5PX elaine.pid~eon@virgin.net

Election being held 8 Stavely Road, Seaburn Drive, Sunderland, Tyne & Wear SR6 835 yoga@austinmg.fsnet.co.uk 23 Middleton, Cowling,W. Yorks BD220DQ alan@dianalan.abel.co.uk

2) Margaret Carter Treasurer

8 Greenhill Cottage, Mill Brow, Marple Bridge, Stockport SK6 5LW 14 Foxley Close, Lymm, Cheshire WA13 OBS MgtCarter@aol.com

CENTRAL

1) Brian Jack Development Task Force Facilitator 2) Sheila Haswell Assessment Organiser

4 Garden Row, off Scholar's Lane, Stratford on Avon, Warwickshire CV37 6HF Jacksis@aol.com 75, Mary's Mead, High Wycombe, HP15 7DS sheila.haswell@talk21.com

NORTH THAMES

1) Ros Bell Yoga Rahasya 2) Patsy Sparksman Books

19 Briston Grove, London N8 9EX r.j.bell@open.ac.uk 33 Ashbourne Avenue, London NWll ODT patsyyoga@aol.com

SOUTH THAMES

1) John Shirbon Secretary 2) Vacancy

174 Crowborough Road, London SW17 9QG

I ohnshirbon@~ahQQ.com

1) Judith Jones Vice Chair Berks 2) Tig Whattler Membership Sec.

17 Baydon Road, Lambourn, Hungerford, RG 17 8NT; ludith@jQne~12aint~oga.fsnet,cQ.uk 64 Watermoor Road, Cirencester, Glos.GL7 lLD ciyc@talk21.com

Moderators Rep.

SOUTH & WEST

SOUTH CENTRAL 1) Carol Batterson

Election being held

25 Manor Close, Wickham, Hants. PO 17 5BZ

Minutes Sec. 2) Ann Ansari

23 Mitchell Road, Bedhampton. P09 3QA

There is a vacancy for an Associate Member Representative on the BKSIYTA committe. Candidates should be current Associate Members of the BKSIYTA, proposed and seconded by other Associate Members. If the position is contested a postal ballot will be held of all the Associate Membership. Please apply to the Secretary, John Shirbon. Iyengar Yoga News No.1

Spring 2002

BKSIYTA NEWS (continued)

The ANNUAL GENERAL MEETING

of the BKS Iyengar Yoga Teachers' Association

will be held on Saturday 25th May 2.30 - 3.30pm at Crystal Palace

The AGM is open to current full and associate members of the BKSIYTA but only full mem bers are able to vote. Please refer to the insert in this magazine for the agenda and motions.

Applications for Classes at RIMYI, Pune. Applications now have to be made through each country's national association. For the UK this is the BKSIYTA. A minimum of 8 years practice of Iyengar Yoga is required. The fee for classes at the Ramamani Iyengar Memorial Yoga Institute, Pune, is $US 300 for one month.

Information for Teachers / Students. For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation of Iyengar Yoga. This would include the regular practice of inverted poses (8-10 mins. in the inverted postures). Women should know what is to be practised during menstruation. All students should have read, at the minimum, the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter. The following should he noted. There are some changes. 1. RIMYI offers one or two months admission. The deposit of $US 150 is for one month. 2. Admission is strictly for the dates given. 3. Advance deposit is part of the fees and hence not transferable to any other person or course. It is non refundable. 4. 6 classes are given per week, each for 2hrs duration. A schedule win be given on arrival. 5. The last week of each month will be pranayama classes. 6. No extensions will be given beyond two months under any circumstances. 7. A confirmation letter will be given from us and should be presented on arrival. 8. The classes will be conducted by Guruji Iyengar or his daughter or son or by staff members. 10. Please make your own arrangements for boarding I lodging 11. Certificates will not be issued at the end of the course. 12. When applying please include relevant bio-data with any health conditions. Please send Application Forms (photocopies can be made from the forms that were sent out to all teach ers in the last BKSIYTA Newsletter) and your Bank Draught for $US 150 made out to RIMYI to:

Penny Chaplin, Flat 1, St. Johns Court, Finchley Road, London NW3 6LL Please do not include photos or personal mai1. Applications are for individuals only - no groups.

Iyengar Yoga News No.1

Spring 2002

LOYA 2002 - Sheffield

(30th August - 1st September)

Last year's event in Cornwall will be a hard act to follow, but such is the nature of Yoga and the spirit of friendliness generated over the years through successive conventions th at we are confident that next year's gathering in Sheffield will continue to stren gthen the thread of Iyengar Yoga. heffield previously hosted the convention in 1995, with Faeq Biria, from Paris, as the main guest teacher. We are delighted that his wife Corine has agreed to be with us in 2002. Corine has a particular interest in therapeutic applications of yoga and is very experienced in giv ing training. We hope to benefit from her skills in a workshop format as well as in mega-classes. In particu lar, there will be the option of an all day workshop for teachers and trainee teachers on the subject of pregnancy, starting at 10.30 on Friday 30 August. Early booking for this is advised as we may need to limit places; arrangements for those who will need overnight accommo dation (available at the venue for those wanting it) in order to attend this workshop will be made nearer the time.

city centre. Those who don't know the area may be pleasantly surprised; it is only a short distance from won derful Peak District landscape, which should be showing its best colours. The food will be excellent as the chef, Paul (same as in 1995), specialises in vegetarian food and has offered to plan a menu incorpo rating ayurvedic principles. Most of the accommodation will be in single rooms; there are 14 twin rooms available, so those planning to share would be best advised to book early.

As with previous conventions, the weekend will include the LOYA AGM and there will be themed workshops, entertainments, and a marketplace. Participants will need to bring their own equipment. We have simplified the pricing structure as much as possible, and limited bur saries are available for those who As is usual, other experienced teach would otherwise find the cost pro ers from around the country will hibitive. Members of the BKSIYTA offer sessions (which will also who have not previously attended a address therapeutic needs) to com LOYA convention are particularly plement the larger classes. This will welcomed as a way of furthering the enable practitioners of all levels of spirit of co-operation between the ability to further their understanding two organisations. of Yoga in an enjoyable way. Booking forms to:

Accommodation and classes will be Dominic Batten, 11 Paxton Court,

at Sheffield University's Earnshaw Sheffield S14 1 RH.

Hall of Residence, which offers a high standard of comfort and is set in Enquiries to:

pleasant parkland to the west of the Helen Clay, tel. 0114 2661237.

Iyengar Yoga News No.1

LOYA 2002 - Booking

Form

YES 0

Are you already a member of LOYA?

NO 0

If YES, please indicate whether you are an individual member, or through an affiliated institute: Individual AIYI BDIYI eIYI IlYS LlYI NELlY I ORlYI SDIYI SWIYI If NO, would you like to join LOYA as an individual member (£6.00 - £10.00)? _Are you a member of the BKSIYTA?

(please circle) YES 0

NO 0

YES 0

NO 0

Residential - main convention (Friday 30th August pm - Sunday 1st September am) Bed and breakfast: Friday 30th August and Saturday 31st August - all other meals included

£1450

Non-residential - main convention (Friday 30th August pm - Sunday 1st September am)

£1000 £150

Teachers workshop (Friday 30th August)

Total cost .................................... . plus LOYAjoining subscription (if appropriate): £6 - £10 at your discretion .................................... . plus £10 supplement if you are neither a member of LOYA or the BKSIYTA ... .. ............................... . Please tick this box if you require accommodation on the night of Thursday 29th August

Name: Address: postcode: Telephone:

e-mail:

How many years practising Iyengar Yoga? Do you regularly practice Sirsasana?

Do you regularly practice Pranayama?

Specific dietary requirements (all food will be pure vegetarian): Are you likely to need a therapeutic class? Please give details

Would you like to mn a stall in the Saturday afternoon market place? Please give details

Iyengar Yoga News No.1

30 ------------------------

Spring 2002

INTERVIEW with CORINE BIRIA

Corine Biria is the read teacher at the LOYAl BKSIYTA

Convention in Sheffield this year.

Frances Homewood spoke to her about her life in yoga.

hat .first brought you to yoga practice and when was this?

When did you start to teach?

In 1984 I started to take some of Faeq' s This is a very boring story as I had no classes when he was away from Paris. real problems or complaints; in fact I He had trained a small group of us, not was a healthy 21 year old student in just in the asana of yoga but also in the Paris studying for an MA in French yama/niyama; the way to live from Literature. I happened to meet Faeq yogic principles. Then I started to go to Biria who was teaching yoga there. He India for 6 months at a time, assisting Guruji in general and medical classes. introduced me to it. That was an extraordinary way to learn, Right from the start I was sure that I had even now I don't quite understand how I found my path; even before I met Mr learnt so much because Guruji would Iyengar I felt that he was my Guru use few words. It was "hands on" learn because his method was so right. Faeq ing; how to adjust people, observation. was a tough teacher and the practice The discipline also helped me in other was hard. I lost 14 kg in the first year of ways; from being an average university daily practice. But yoga philosophy student I gained my degree with distinc answered all the questions I had about tion. I am sure this is because the yoga life and its meaning. It gave me the practice encourages a kind of rigour. Eastern education that was mlssmg The care we take, for example, to fold from my life at that time. the blanket transfers to everything.

What was your.first experience 0/ meet ing Guruji?

As a mother now how do you manage your schedule o/practice and teaching? What is your advice to new mothers?

In 1983 I attended an Intensive Course for beginners at the Institute in Pune. I At the beginning I found this very diffi was not disappointed! I was aware that cult. I had to cut my practice from 4 to this was a unique opportunity to learn 2 hours daily and even that was difficult from him. I remember there were about in the first years. After the pregnancy I 50 of us all chatting in the room. Then had become very stiff and of course a kind of silence fell - even before he one's routine is entirely different- chaot arrived in the room one could feel the ic even. I so admire the mothers who energy of this man. There was a mixture continue regular classes and practice; of fear and concentration which gave us they are strong willed .. total awareness in the practice. For me it was an unforgettable experience and My advice is to rest for the first two or even now when I teach beginners it is as three months; then build up slowly. if I have the imprint of his teaching Sometimes children don't like their from that time. mothers to practice yoga and can even

Iyengar Yoga News No.1

feel competitive; I tried to not take any time away from my daughter so that she would not rebel against yoga when older. And I am so grateful for this experience in my life; I feel I can under stand and help pregnant women more.

You will be conducting a pregnancy workshop for teachers at the Convention. What do you hope people will gain from this? The purpose is to learn how to adjust pregnant students, at different stages, so that they are comfortable in the pose. You can read about the sequence of poses but the hands on training is dif ferent. A student, after correct adjust ment, feels the therapeutic benefits immediately. It 's a big subject. In Paris we spend 20 hours of the teacher train ing curriculum on this so we will have a lot to cover in one day. But we will

work together and help each other.

Is Paris experiencing the same huge demand for classes as here in the UK? Very much so. People work very hard there and are stressed so Iyengar's sys tem of yoga is ideal because it rests the brain, which is overworked. In this con dition, one cannot relax simply by lying down. The whole nervous, psychologi cal and emotional self has to be trained. Guruji says his method is perfect for the 21 st century.

I know that you don't teach abroad much so we are delighted that you are coming to Sheffield. I feel very honoured to partIcIpate in this Convention and will do my best to live up to your expectations.

YOGAWEST Bristol Iyengar Yoga Centre

Events and Workshops 2002

Date/Time

Event

Details

Friday 29th March 10am-2pm Fri 29 - Sun 31 March Times tbc Sun 26 May-Sun 2 June

Beginners workshop Edgar Stringer Deepening your practice - I Gerry Chambers and Lynda Purvis Yoga holiday in Portugal Lynda Purvis and Gerry Chambers Saturday 22nd June Beginners' workshop 2pm-6pm Nathalie Blondel Fri 28 - Sun 30 June I Deepening your practice - II Times tbc Gerry Chambers and Lynda Purvis Sat 20 July (2-7pm) Special weekend workshop with Sun 21 July (10am-4pm) Rajiv Chanchani Sat 5 Oct (2pm-6pm) Intermediate level workshop: Sun 6 Oct (10am-2pm) Christian Pisano & June Whittaker Sunday 13th October Beginners workshop 2pm-6pm Janet Hartley Fri 1 - Sun 3 November Deepening your practice - III Times tbc Gerry Chambers and Lynda Purvis Saturday 7th December Beginners workshop 2pm-6pm Janet Hartley Sat 28 Dec-Sun 5 Jun Yoga intensive in Goa, India 2003 Lynda Purvis and Gerry Chambers

For those new to Iyengar Yoga Cost £18 The first in a series of 3 workshops: asana, pranayama and yoga philosophy. Cost £50 (£130 for 3) See special leaflet for details Limited numbers - book early! For those new to Yoga Cost £18 The second in a series of 3 workshops Cost £50 (£130 for 3) Please note that this is now a 2-day event with Rajiv onlv. Cost £50 (£25 per davy For committed practitioners, teachers and trainees Cost £40 For those new to Iyengar Yoga Cost £18 The third in a series of 3 workshops Cost £50 (£130 for 3) For those new to Iyengar Yoga Cost £18 See special leaflet for details Limited numbers - book early!

Costs indicated above are for advance bookings. There is an additional charge for payment on the day. To book a work shop please send full payment, making cheques payable to Yogawest. For events abroad please ask for further details.

Yogawest: Bristol Iyengar Yoga Centre, Denmark Place, Bristol BS7 8NW Tel:0117 9243330; Fax:0117 3739669; e-mail:office@yogawest.co.uk; www.yogawest.co.uk Iyengar Yoga News No.1

Spring 2002

An Iyengar Yoga Celntre for Sheffield

All Iyengar Institutes would love to have a building dedicated to the

teaching and practice of Yoga, but not many achieve this.

Frances Homewood describes how, for the Sheffield and District

Iyengar Yoga Institute, the dream could become a reality

he idea for the above began to take shape for me about ten years ago. A year spent travelling around the world brought me to many cities that I had dreamt of vis iting. In the guide book of a yoga practitioner the second page reads; Yoga Centre and Classes. Thus it was that I found myself following delightfully familiar instructions in a range of settings; from the Mother Institute in Pune to the smaller replica in Bangalore; from the con verted warehouse in Sydney to the cabin in the Blue Mountains . There was the shop fronted San Francisco Institute and the former dance studio of Santa Cruz. Then coming home I discovered the elegance of Maida Vale and the warmth of Manchester's welcome .

Could we ever create something similar in our own city? A few of us began to talk tentatively of the idea. At first it was just the teachers, then as we moved forward students joined in. The first step, in 2000, was to create the virtual Institute; the Sheffield and District Iyengar Yoga Institute (SADIYI). Within a few months we had almost 100 members and a great deal of good will. Three of us took on the task of looking for buildings, starting one sunny morning with coffee at Helen's and a statue of Ganpathi to bless our project. Looking back I for one was naively confident that the right place would Iyengar Yoga News No.1

materialise at once. It seemed so natural; demand for classes never higher, a group of committed teach ers and students with lots of skills between them. We even had Mr Iyengar's blessing as long as we sought to maintain his standards. Eighteen months later, after many dashed hopes , we have found one place that could finally be right. A former chapel in the city centre, the place is ripe for conversion to our needs. Friendly vendors have given a few months grace to see if we can raise the rather daunting amount that we need (£300 ,000 in total) . Appeals to our students and supporters have brought in a host of interest free loans and donations. Other Institutes and centres have offered generous help both in cash and in advice. The bank is support ive so far. But still a gap remains in what we can afford and we are using this magazine to invite further offers of help, no matter how small. Though I cannot pretend to be suffi ciently detached from the outcome to avoid disappointment if this Yoga Chapel is not to be, we are. all touched and amazed by the positive help that has flowed in. And although · in the end we know that none of the work will be wasted ... I do hope to be writing the next instalment, hanging from a rope somewhere in the corner of Sheffield Iyengar Yoga Centre ... 33

Spring 2002

Your Pledge to help us get an Iyengar Yoga Centre for Sheffield or some time the S

has been looking for a building to open as a

Iyengar Yoga Centre. The project has M

Iyengar's blessing. We have now found an ideal

place, a former chapel in the heart of Sheffield's

Culturall Industries Quarter. The building could

be restored, to our specification, if we bid

soon.We need to raise £60,000 in interest ~ree

loans or donations and a further amount in loan

guarantees. We can borrow the rest.

Please see if you can help, however small the amount.

There are three different ways you could pledge your financial support:

Give an interest free loan for 5 years This would be like making an ethical investment. SADIYI would agree to repay this loan to you after five years.

Act as a guarantor You could act as a guarantor for an amount between £500 - £2000. This would help us secure a loan from a bank. If SADIYI was unable to repay their loan within the agreed terms you would be called upon to pay the amount of your guarantee.

' c)

Give a donation Any donations would be extremely helpful

Please indicate below the type of help you can give and how much. Interest free loan: ............................. (amount)

Guarantor: ......................................... (amount)

Donation: ........................................... (amount)

We are not asking for this money right now but we do need to know in pricniple if we can count on your support.

Name

Tel

Address

PLEASE COMPLETE THIS FORM AND SEND IT TO MANDY BRYCE

48 HUNTER HOUSE RD., SHEFFIELD S11 8TW

If you want to discuss this further please contact

Mandy Bryce Tel: 0114267 1522 Email: mandybryce@cs.com

Or Frances Homewood Tel: 0114233 5753 Email: franceshomewood@hotmail.com

THANK YOU

Iyengar Yoga News No.1

Spring 2002

www.loya.ukf.net

( d . .31

'\\ ' 1L11.

www.bksiyta.co.uk

LOYA (UK) Website Local Classes Listings Service City/Locality in which teaching ....................... ............. ............................................ ................................... .

Name ..................................................................... ...... Telephone ..... .............. ............. ............................. .

Fax .................................................... e-mail ............................................................................................. ..

Teaching certificate held: ........................................................................................................................... ..

o o

Individual member of LOYA(UK) Member of affiliated institute (please specify)

Classes (please continue as separate sheet as necessary)

Day Time Location

Level

I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga Signed: ................................................................................. Date ............................................................. . Return to: Martin Hall, Glackin, 199 Clashmore, Lochinver, Lairg IV27 4JQ If you want your name and the town/area in which you hold classes published on the BKSIYTA website, as long as you are a current member of the BKSIYTA, please send this information to: Brian Jack, 4 Garden Row, off Scholar s Lane, Stratford on Avon. Warwickshire CV37 6HF

IYENGAR BOOKS FOR SALE

£10.25 The Art of Yoga £10.50 Yoga: A Gem for Women £10.50 £10.25 Tree of Yoga Yoga Pushpanjali £12.00 £10.00 Yoga Rahasya (2 vols.) Yogadhara Light On Yoga £12.00 To order any of these items, please make cheque payable to LOYA(UK) and send to Jane Comah, 12 Kirby Park, Wirral CH48 2HA, or email detailstocornah@wkirby.u-net.com. £10.50 Astadala Yogamala vol I £10.00 Astadala Yogamala vol 2 £10.00 A Matter of Health £25.00 Yoga Rahashya (2 vols.) Preliminary Course by Geeta S. Iyengar £7.50 To order any of these items, please make cheques payable to BKSIYTA and send to Patsy Sparksman, 33 Ashbourn Avenue, London NWII ODT. All prices include postage and packing. Please print name, address, phone number and e-mail address clearly with your order. Iyengar Yoga News No.1

Spring 2002

COMMON GROU'ND

Joe Burn examines ideas shared by The Yoga Sutras of

Patanjali and the sixth chapter of the Bhagavad Gita.

the early part of the year 2000 I was lucky enough to be able to intelView Prashant Iyengar (B.K.S. Iyengar's only son) who teaches at the Ramamani Iyengar Memorial Yoga Institute in Pune, India. With one of BBC Radio 4's most famous programmes in mind (Desert Island Discs) I asked him what single book he would take to a desert island, he replied 'the Bhagavad Gita' (BG). When I asked him why that book in particular, he replied that it had everything in it. Quite what every thing is I never found out, but presumably he meant that all the knowledge required to answer all his metaphysical questions is held therein. The BG is a part of the great epic poem, the Mahabharata, which tells of a war between rival members of the same family. At one point in the story our hero is on a brief reconnaisance of the enemy's army when having looked close up he realises to his horror and dismay that he is about to battle with his uncles, teachers etc. - all former loved ones. In a state of very real dejection he kneels down in his chari ot and contemplates giving up the fight. However his charioteer just happens to be God, in the incamation of Krishna and, after a lengthy dialogue, Krishna persuades Aljuna to pick up his bow and fight. This dialogue is divided into eighteen chapters and the sixth chapter deals with the art of Yoga and meditation. Recently, having reread the Bhagavad Gita it struck me that, as Prashant perhaps meant to suggest, there are many similarities between ideas and techniques expresssed in the BG and those in the Yoga Sutras ofPatanjali (YS). Below I summarise a few of these ideas under the headings of Practice and Indifference, Stillness, Absorption and Methods:

Iyengar Yoga News No.1

Practice and Indifference YS 1.12 (i .e. book I, verse 12): The restriction o/these modifications (of the dtta) is by practice and indifference. BG VI.35: The Lord said: Without doubt, oh great armed son of Kunti (Arjuna), the thought organ (mind) is hard to control, and mercurial; but by practice and by indifference it may be controlled. ' In these verses of both texts we are presented with the notion that Yoga is possible with practice and indifference. Note that both texts use exactly the same sanskrit words - abhyasa (practice) and vairagya (indifference). Sanskrit abounds in synonyms and therefore the fact that different authors from different times use the same words is important and perhaps shows that they are an important part of the technical vocabu lary of a Yoga practioner or that the author of the later work had read the ear lier work (The BG was probably com posed before the YS.) Also there are subtle differences between the two texts that we should mention. In the YS the author talks about the restraint of the cittavrtti (mind/con sciousness fluctuations) whereas in the BG the author talks about the restraint of the manah (mind). According to the sankhya philosophy the citta is composed of buddhi (intellect), manah (mind) and the aharnkara (ego). Whether the BG's author wanted to exclude the ego and intellect on purpose I do not know, but it may be significant or he may have been a little vague in his choice of words. He is as we shall see more specific later on (see below).

Spring 2002

Stillness YS 1.2: Yoga is the restraint of the modifications ofthe mind/intellect/ego (citta). BG Vl.20, 27: When the citta is restrained by Yoga practice and is resting; and when the self contemplates the self, he is happy in the self. When the mind is tranquil the Yogi attains the highest happiness; and when the passions are passified he is free from the laws of karma and identifies with the Absolute. Here the idea of stillness in asso ciation with Yoga is clearly given in both texts. This is a vital concept and refers to the unwavering mind/thought organ. In the BG there is a wonderful simile used; the author tells us that Yoga is perfected when the mind is like a candle flame in a windless room, that is to say, effulgent but perfectly still. This of course is the same idea as the definition of Yoga that Patanjali gives us in YS 1.2. If we look at the vocabulary we see similarities, both texts use the form cittah nirodhah (restraint of citta). Absorption YS III. 1, .2, .3: Concentration is the binding of the citta

to a single point.

Meditation is the continuous extension

thitherward (the single point.)

Samadhi is wilen one's own self appears

entirely as the object (meditated upon)

and loses any sense ofits past form.

BG Vl. 29,30:

The self dwelling in all beings and all

beings in the self; is seen by one whose

self is joined in Yoga, who sees the same

in all.

He is one who sees Me (God) in all beings and he sees all in Me; I am not lost to him and he is not lost to Me. In these verses the reader is told that meditation and profound meditation (samadhi) are about the eventual and complete absorpton of the mind and con sciousness into an object, that has been Iyengar Yoga News No.1

chosen for meditation, such that there is no longer the artificial separation of the seer (meditator) and the seen (meditated upon). Thus for a Yogi his self is seen in that chosen object and the differentiation of subject and object is no more. In the BG this idea is then extended to say that the Yogi sees himself or God in all things (He is constantly meditating).

Methods YSIVI Accomplishments are derived from samadhi, practice, chanting vedic vers es, drugs or birth. Both of the texts present the reader with various means of attaining Yoga. For example, Patanjali says that Yoga can come from a lucky birth, herbs, mantras, asceticism and samadhi. In the BG we are told that there is Hatha Yoga Recommended (with effort), Jnana Yoga (with knowl translations: edge), Karma Yoga (with actions) and Bhakti Yoga (with devotion). Indeed ear Light on Yoga lier in the text Patanjali gives a long list Sutras of Patanjali of objects that can be meditated on; for by B. K. S. Iyengar example an enlightened sage (YS 1.37), a dream (YS I.38), the aum (YS 1.28), or The Bhagavadgita infact any object that induces the mind to (pub. Penguin) by a meditative state (YS 1.39). It is widely Juan Mascaro recognised by scholars that the BG was written with a view to unifying various The Bhagavadgita Hindu traditions and Philosophies. I am by Franklin also sure that the YS was written or has Edgerton (pub. been added to with a similar idea in Harvard) mind. This goes some way to explaining why both texts list a wide variety of The Yoga Sutras of methods for attaining the same goal, that Patanjali by Georg is liberation from the earthly cycle of Feuerstein rebirth. I strongly recommend that, time and money allowing, you read more them one translation of any work. Sanskrit is not the easiest language to translate and is quite open to over or under interpreta tion by the translator. I have translated the whole YS and 4118 books of the BG (all the translations above are my own) and can assure the reader that some pub lished editions are tmer to the text than others. 37

Spring 2002

EATING FOX - A ,break through to India

You won't find 'Eating Fox' in the cooking section of your local bookstore, but like all great reads, it is difficult to categorise. Part travelogue, part biography and part yogic journey, Janet Downs Tourniere writes cinematically and with great humour and insight of her first two trips to India to study with B.K.S. Iyengar in the early seventies . Susan Derry-Penz reviews this story of a remarkable personal journey to India to study yoga with Yogacharya B.K.S. Iyengar egarded by many as the 'eminence grise' of Iyengar Yoga in Cambridge, Janet Downs Tourniere, now in her 80's, has been teaching yoga in England, France and America for over twenty-five years. Having grown

launched last week in Cambridge, the book was written in the seventies, when Iyengar's classes in Poona were tiny and intimate and his institute was still being built .In 'Eating Fox' three strands are woven in and out of each other: India in

'Viparita dandasana.' I was lying on,my back. Vipa what? Touched by fear, like aswimmer suddenly meeting a layer of icy water. 'Elbows against the wall. Walk in, walk in, pubis UP I'm tryi... no, take that back, doing. 'Did I say down?' No you didn't. Still the ears hear one thing, the /little hammers hammer the message, the message doesn't get through. The elbows are deaf, the pubic bone inaccessible, the back of the knees blind, the realy stations are clogged with anxieties, with evasions, tight with alibis. Too old, too stiff, too tired, too scared. Not up to it, not in my nature. I don't see why I should have to do this at all. Anything to avoid taking responsibility. Anything to avoid giving up the emoitonal investment stored in the body. But after the agony, 'Good work today, my firend, ' and it was all worthwhile.

So that, on impulse I found myself saying, 'Sir, if a hunting dog is dull,

he's made to eat fox, and then he won't run after rabbits any more. I'm

a dull dog ... '

'And I'm the fox,' he interrupted, amused.

It wasn 't the happiest analogy for vegetarians.

up in the south of France, she was evac uated to England in 1940, promptly joined the WRAF and was posted to Bletchley Park, where she repOlied on the German night fighters. It was in her early fifties that she came to yoga, met Iyengar in London, and subsequently made her first life-changing trips to India to study with him in Poona. Although Iyengar Yoga News No.1

recently

published 38

and

all its chaotic splendour, the yoga with Iyengar, and the personal journey. Of Old Dehli she writes in an extraordinar ily engaging poetic prose full of impres sionistic flashes of observation , Babies dressed like Christmas crackers and wearing woolly hats took the air in their fathers ' arms. Gazelle like Sikhs zoomed, yard by yard, in pairs, on motorcycles. Women fingered fruit, sheets, vegetables. There were Spring 2002

queues at the cake shop. Film music blared loud and anarchical.' Of the classes with Iyengar in Poona, where she had arrived without having written first and where she spent 8 weeks in 1974, Janet writes of the man and his rigour in class as well as her own progress with self-deprecating humour. Iyengar, the 'hard task mas ter" .. 'with eyes as soft as petals' 'made mincemeat of us, then started on the reconstruction' There are humorous accounts of the gruelling classes as well as a more seri ous account of Iyengar's teaching :' ..if you cling to unbalance, how can you find balance?'

sters, learning to live fully without expectations- 'Vanity, myoid friend, my prop, had keeled over like a telegraph pole.' Reading the book is like embarking on that journey with Janet. The apparently effortless style is at times hilarious, at times illuminating and also very beauti ful, full of quirky little line drawings taken from Tourniere's sketch book of the time. Any review of this book can't help but be reductionist. Read it in all its expansiveness for yourselves.

'Eating Fox' was launched in Cambridge at The Friends' Meeting House on Saturday 2nd March. with live music, flowers, cakes and readings from The third strand of the book is that of the book. The event, hosted by the Janet's personal journey. Battling with Cambridge Iyengar Yoga Institute, was feelings of what she describes as 'con attended by over a hundred people , genital unworthiness,' she writes including past and present students of frankly and without sentimentality Janet, and seventy copies of the book about confronting her fears and mon- were sold.

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Notice of Annual General Meeting of the Iyengar Yoga Jubilee

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This AGM is legally required by the constitution of the organisation specifically set up to organise the Iyengar Yoga Jubilee Convention. The business should only take a few minutes. The alterations to the rules are to ensure that all proceeds of the Convention can be passed on to Pune. If you would like a copy of the Iyengar Yoga Jubilee constitution, or if you wish to discuss any of the AGM's business, please contact Paul Walker in advance (time for discussion will be very limited at the AGM itself). Paul Walker: paul@yogamatters.co.uk or telephone 020 8348 1203.

Agenda: 1 Appointment of an auditor (Treasurer)

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(i) Rule 6: After "LOYA(UK)" add the words "(registered charity no. 1053093)" (ii) Rule 12: Replace "equally between the Constituent Bodies" with "to LOYA(UK)" (iii) Rule 11: Add "No amendment shall be made to rule 2, rule 12 or this rule". 5 Proposal to dissolve the Association (Chair) "This General Meeting resolves to dissolve the Association with effect from 31 December 2002. Any assets remaining after the satisfaction of any proper debts and liabilities shall be to LOYA(UK) for onward remittance to The Ramamani Iyengar Memorial Yoga Institute." 6 Any other business (Chair)

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IYENGAR YOGA NEWS READERSHIP QUESTIONNAIRE

By June 2003, it is our aim that the BKSIYTA and LOYA(UK) will have merged into a single national organisation serving all Iyengar practitioners in the UK. Please he.l p us to plan for the future by comÂ pleting this form . Please return it to IYN questionnaire, 3 Finch Road, Cambridge CB4 3RB by 21st May 2002. If you would prefer you can also participate bye-mail using the questionnaire on the BKSIYTA or LOYA website(s) 1. Are you a member of: 2. Are you:

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