Iyengar Yoga News - issue 14 - Spring 2009

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IYENGAR YOGA NEWS

The magazine of the Iyengar Yoga Association of the United Kingdom

ISSUE NUMBER 14

SPRING 2009

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IYENGAR YOGA

ASSOCIATION (UK) ®

www.iyengaryoga.org.uk

I YENGA R YOGA NE W S

EDITORIAL

President: Yogacharya Sri B.K.S. Iyengar

I ssu e No .1 4 Sp ri ng 2 00 9

Welcome to the Spring 2009 issue of Iyengar Yoga News.

Last year’s big event for the worldwide Iyengar community was Mr Iyengar’s 90th birthday on the 14 December 2008.

We reported in the last issue of IYN on the various events that were taking place around the UK to celebrate his birthday, and in this issue we report on the celebrations that took place in India last December.

This year’s big event for the Iyengar community is Dr. Geeta Iyengar’s visit to Germany and to the UK in May. We have received many bookings for the Convention in London at the end of May; people are travelling from all corners of the Guruji on his birthday in Pune world to come to London for what promises to be a wonderful week of yoga. There are still some places left at the time of writing, but they will sell out soon - if you would like to come to this Convention please visit our website at www.iyengaryoga.org.uk.

NEW MAGAZINE EDITORIAL TEAM MEMBERS NEEDED

Iyengar Yoga News is produced by a team of volunteers who work hard to bring out the magazine twice a year. In this issue, we have included a readers’ questionnaire to find out what you think of IYN and what you like to see in it in future. However, we really do need people to join our Editorial Board, there is already a production team in place that is responsible for sorting out the adverts, designing and laying out the magazine and getting it printed and distributed, we’d just like some help collating articles. The magazine comes out twice a year; it is a genuine team effort and it is very rewarding. If you are interested please email editor@iyengaryoga.org.uk.

We hope you enjoy this issue!

Editorial Board: John Cotgreave, Philippe Harari, Judith Jones, Rachel Lovegrove, Lucy Osman Layout & Design: Lucy Osman Articles to: editor@iyengaryoga.org.uk Copy deadline 1 July 2009 Advertising: John Cotgreave jcorgreave@hotmail.co.uk IYA Office: admin@iyengaryoga.org.uk Printed by: Blueprint Press, Cambridge, on paper made using wood from sustainable forests and without the use of chlorine ® used with permission of BKS Iyengar, Trade Mark owner

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We are all Karma Yogis - Geeta Iyengar Devotion - Geeta Iyengar Geeta Iyengar on Pranayama Iyengar Yoga Conference with Geeta Iyengar May 2009 - Information

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16. Guruji’s 90th Birthday 18. Mexico Celebrates Iyengar Yoga 40. Reader Survey

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Reports Sustainability Policy Professional Development Days Teacher Trainers Assessment Results Executive Council Committee Members Institues and Events Advertisements

Iyengar Yoga News No. 13 - Spring 2009

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We are all Karma Yogis Dr. Geeta Iyengar offers her classical yoga wisdom In April 2008, Dr. Geeta Iyengar was the honoured guest teacher at the bi-annual Ascent Magazine intensive hosted at Yasodhara Ashram. The workshop was a rare opportunity for North American yogis to study with a living legend, and Ascent was grateful to be present.

Geeta's offerings inspired us to investigate the Iyengar legacy, and this special look at karma yoga, including a talk from Geeta, and a reflection from ascent writer and intensive attendee Juniper Glass, is the first in a three-part series about Geetaji and the Iyengar lineage.

I have been asked to talk on karma yoga. Yoga is one. It is for our own convenience we divide it, give it names. After dividing it, we think that the yoga that has been explained by Patanjali is different from the yoga explained by Lord Krishna to Arjuna. Then we think that what has been said in Hatha Yoga Pradipika is something different again from Patanjali Yoga and what has been spoken

by Lord Krishna in the Gita.

In a discussion that happened between Swami Sivananda Radha and myself, we agreed on this point: Yoga is one. Then why do people fight about my religion, your religion? Why do people differentiate between Hatha Yoga, Raja Yoga and karma yoga? They are not different.

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If we study all those yogic and Vedic texts, we come to the conclusion that yoga is one.

How is it one? We as human beings, though we may be from different areas geographically, we all have intelligence, we are emotional people, the anatomy of our bodies is the same. We may have different tastes in food, yet food itself is essential for everyone. Water is essential for everyone. So as human beings we don't differ as such.

As human beings we are one, so our problems are also one.

Almost all of us have the same type of problems. Sometimes we are happy, sometimes we are sad. Other times you have body pains and aches. No person is left without disease: we get fever, cold, cough, everything is common. Is there

anyone in this world who has said that we don't suffer at all?

No. Nobody says that.

With any work that we undertake, problems are there, obstacles are there. If we say, let us forget about all the problems and let us live, still they are there. We have to know what creates these kinds of problems. To some extent, this looks to be negative. But when we penetrate deeply we will understand the depth inside these problems. It is not a pessimistic view; it is the true view.

When a human being is born, we are born out of our karma.

That is the basic thing we have to know. We don't take our birth out of the blue. There is a definite link between our

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earlier lives and our future lives, and all are linked to this present life. If we think that we were born on such and such a date, and then later our life is going to end, and that is the end of everything, this makes no sense.

There is a continuity in it.

There is a reason behind our birth. Birth is not just a physiological action taking place. We come into this life with karma, our birth is with klesha mulaha.

What are these kleshas? Avidya: ignorance; Asmita: ego; Raga: attachment; Dvesha: aversion; Abhinevesa: clinging to life, having fear of death.

Now, all the actions we do are based in these five afflictions.

And the lake of karma is created by our actions. We are born out of afflictions. If those afflictions were not there, there would be no reason for us to take birth.

That is emancipation.

You know that when a child is born it cries. And when it cries we know that the child is alive.

We want that sound to come.

But why, when the child is born, does it begin to cry? It is a question. All this time in mother's womb and now it comes out.

And when it comes out to this world, it remembers at the threshold, at that moment when it comes, it remembers its past life, Oh! What a fate, again I am in this world. This is why the child cries. The laughing, smiling, comes later.

The wisdom is there in the child

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at that moment to say, I should not come into this world with this fault. I should work toward emancipation. But then as we come to the world, we get involved so much that we just forget what we knew at our birth time.

So, our afflictions are the root.

The karmas that we have done earlier yield fruit. If you have done good thing, good fruit, bad thing, bad fruit; virtuous thing, virtuous fruit; non-virtuous thing, non-virtuous fruit.

Lord Krishna said in the Gita that there are two ways to be emancipated. Those who have the very strong intelligence will follow jnana yoga, and the others will follow karma yoga.

The ones who have this kind of intelligence are very sure that there is a Lord. There is no doubt. So their concentration is only on reaching God, they have unwavering devotion. There are very few of us who have this.

And since the karma is bothering us all, in that sense, we are all karma yogis.

We are born with desires.

When we are born with desires, this is the thing that comes in the way of our emancipation. We do karma yoga and immediately our question will be: “What am I going to get out of it?”

Lord Krishna says, you do the work, but behind that work, the intentions are not pure. Out of jealousy you act. Out of pride

you act. It is my honour to do it, you say. So you act, a good action perhaps, but the mental background behind the actions is full of these enemies. But outside action looks very well.

Do karma in such a way that it is an offering to the Lord. You have to think twice about doing any karma. For what reasons are you doing it? What is your idea behind it? Is it serving this purpose, the purpose that you think?

We have to see that our mind is on the karma, perfection in that karma, and not on the fruit. If you are asked to tend a garden or water the plants, see that each plant has been watered.

That is karma. Not thinking: “Oh, this is somebody else's garden, why should I bother? What are they going to give me when I water these plants?”

To do karma yoga, your mind should be clean, your intention pure. You should not think of the results of it. You should not have a hankering that "I have done this work, so let me get this." To act dispassionately, your mental background has to be different.

Lord Krishna says you do karma but there is ambition in that karma. You do action with ambition; sometimes wrong ambition. You will even pray with ambition. But there should not be that ambition.

If your actions are always tainted with all kinds of mental

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disturbances, then this is not karma yoga. It may only look like karma yoga from the outside. So the polishing has to occur, the cleansing has to happen.

I'll give you a simple example because we are doing asana and pranayama class: You do the asana and you don't know whether it is right or wrong action. The sensitivity has to come, the feeling has to come.

Until that time, you wait. Don't think that because you avoid action, that this will make you free from karma bandha, the bondage of karma. On the contrary, you are creating more karma.

You have to cleanse yourself doing the karma yoga. Do virtuous acts without desire.

Do karma for the sake of cleansing yourself. All those impurities have to go. With the karma, you have to clean it.

The purification process has to continue.

So to conclude this, I will say that karma yoga has to be done by everyone, without desire.

Because we should not demarcate what is the Patanjali yoga, what is the karma yoga, what is the jnana yoga, what is bhakti yoga.

Sri Krishna never divided it. He says: Know very well that I exist. I am the Lord. I exist in you. I am in everybody's heart.

And I am moving this machine.

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If your machine is moving with the karma, with the jnana, with the bhakti, with your body, your physiological functioning, anatomical functioning, he says, I am here.

So if you feel the Me existing within, He says, I will guide you.

If you completely surrender, I am there within you, I will help you. But as long as you differentiate yourself from Myself, the Lord within, that will not be solving the problem.

And that is why I started my talk with the fact that we are born with this karma. The purification process has to go on. And if you do that, a time will come when you know you have no vasanas, no desires.

Only when desire is gone is there freedom from this cycle of birth and death, birth and death; doing the karma, getting caught in the karma; doing the karma, getting caught in the karma.

The web of that karma has to be broken. To do that, you can have no attachments to anything. If that is the aim, at every level you have to begin to follow it.

And one cannot reach the end straight away. If you want to go to Mount Everest, every day you've got to practise some mountaineering. At every altitude, your body has to get accustomed. You should be

able to breathe, you should be able to tolerate. We have to gradually progress, get acclimatised. That is the sadhana [the path to freedom].

And that is how purification happens.

Do not differentiate your actions. That's why at the end of the day we have to pray, "Lord, whatever karmas I have done, the wrong I have done unknowingly, the correct I have done, let me surrender all to the Lord."

Karma begins when we get up in the morning. So before getting up from the bed, think of the Lord. Hold up your hands and say: Let me have a darshan of my hands. Let nothing happen wrong with these hands. Let me realise my hands, because in these hands I am going to do the work. Let nothing go wrong, or God you save me.

So surrender to the Lord Sri Krishna. But if I've done unknowingly wrong, right, whatever happens, Sri Krishna Paramaste. He protects us.

God bless you. All the best. I hope you have understood.

I'm not a big lecture speaker.

But whatever comes to my heart I have spoken. Thank you very much.

Reprinted with permission from Ascent Magazine

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Devotion

by Geeta S. lyengar The first part of an article published in Yoga Rahasya, VW. 13, No, 2; 2006, pp. 13-25. Many thanks to Rajvi Mehta, Yoga Rahasya editor, for giving us permission to reprint this article.

Yoga is a binding thread which unifies all of us from different cultures and backgrounds.

However, our society, religious practices and upbringing, being very diverse, often makes it difficult for us to understand certain dimensions and aspects of yoga which are possibly very unique to Indian culture. One such aspect is devotion. Once a question was asked to Geetaji at the New Zealand lyengar Yoga Convention in May 2003, that many students do not practice devotion to God or Gods and they wondered as to whether they could be true lyengar yogis if they did not practice devotion.

The response given by Geetaji is reproduced here.

Let me make that point clear; there is no "lyengar Yoga" or "lyengar Yogi."

Yoga is one subject, a method, a way, a spiritual path. Therefore, you first become a yoga sadhaka, a practitioner of yoga. By just beginning to practise yoga you become a sadhaka, or practitioner of yoga, then you become a devotee of yoga.

When you develop devotion to the subject, the inner enquiry begins. You begin to search for the answer and then towards the end, as you begin to get clarity, you become a yogi. You don't become a yogi when you just begin to practise yoga. That is the first basic understanding.

Devotion cannot be taught. It has to be developed from the heart, from the inner consciousness

First of all, when we talk about devotion, we think only about something which is higher than us or important for us to whom we can devote ourselves. That is why the question has arisen as to whether something like devotion has to be taught? Devotion cannot be taught. It has to be developed from the heart, from the inner consciousness.

Secondly, the question is about lyengar yoga asking an lyengar yogi to become a "true" lyengar yogi.

Iyengar Yoga News No. 14 - Spring 2009

Then, when we come to Patanjali's yoga or what you call "lyengar Yoga" let us think about it, before we think of God. Yoga is a word, which comes from two roots. One is yujir. Yujir is the root of Yoga. The word indicates the expression "yujir Yoge" Yujir means to join, to combine, to yoke.

So yoga means union. That is one of the meanings of yoga where the body, senses, organs of action unite with the mind and the mind unites with

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intelligence, intelligence with consciousness and consciousness with soul.

The second root is yuj. The meaning of yuj is very straightforward. It means samadhi. "Yuj samadhau” means yoga is samadhi. When you reach the higher level of consciousness, the consciousness transcends its own boundary, almost reaching to the regime of the soul. There remains a parity between the consciousness and the soul. The disparity vanishes and samadhi happens. The word yuj conveys this meaning. So you can take both the words "yujir Yoge" and "yuj samadhau”. One is going towards samadhi and the other one is joining, combining or uniting.

action, do not co-operate with you at all. So you say, "Yes! I know, but I am stiff in my legs, I am stiff in my arms, I have some problems and this is bothering me, this is why I cannot do."

Your eyes are open to see whether the legs are straight, whether knees are straight but still the eyes don't look at the knees or legs. The senses of perception fail to see what they need to see. You may be aware of everything but still the consciousness fails. When you are asked, "Did you do this?" then you say, "Oh! I am not sure," though you are absolutely in a wakeful state. That means that all these gifts of nature, nature's props that we have - our eyes, ears, tongue, body, mind, breath and consciousness - do not co-operate with us.

We are listening with the ears but we still miss something and then suddenly we ask, "What did the teacher say?"

The very process of yoga is to bring the body, along with the organs of action and senses of perception, towards the mind.

In the beginning, as a practitioner of yoga, if there is no devotion from inside, from the bottom of the heart then it is not a big obstacle. As a beginner, if you do not feel devotion in your heart then it does not impede your practices. What is important is the approach with which we practice. We have our body, the organs of action, senses of perception, mind, intelligence, ‘I’-consciousness or ego, consciousness-citta and conscience. They are all the facets of human beings. Often you find that there is no understanding, no co-ordination and no friendliness between all these facets.

For instance, you might have noticed that sometimes the mind says, "Let me practise yoga," and the body says, "I don't want to practise yoga."

Sometimes the body is prepared to do; the mind is unprepared to do. You say sometimes that you understand what you are supposed to do in your Utthita Trikonasana. You know how the alignment has to be brought, how the muscles of the body have to be adjusted, where the hand has to be, where the leg has to be, and so on. Intellectually you conceive the asana but the body, organs of 6

So these facets of ours, which are known as "evolutes of nature" such as our body, mind, senses of perception, organs of action, consciousness, and ‘I’-consciousness, do not always come under our command. In fact they rule over us and pull us according to their whims and wishes. That is why in simple words you say, "We were distracted. We were not attentive, we lost our attention." Whereas the word yoga indicates that you are supposed to bind, or join, or yoke all these evolutes into one thread.

The very process of yoga is to bring the body, along with the organs of action and senses of perception, towards the mind. Bringing all these under the control of the mind, we have to take that mind towards the intelligence. From the intelligence the same thing is carried toward the ‘I’-consciousness, to see that the evolutes don't express their egoistic approach. Often, we say that Iyengar Yoga News No. 14 - Spring 2009

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according to our own capacity or standards, will lead us towards the very self, the very soul. So when we practise yoga, whatever we practise, whatever we do, we need to have this understanding. These vehicles of ours - that we have within us such as body, mind and intelligence - are to be taken towards the soul in our practice. That is how the attention is drawn inwards.

we know everything, when we do not know anything. This is the ego. We have to surrender that ego and bring the ‘I’-ness - the asmita - to the surface so we feel our existence independent of intelligence and ‘I’-consciousncss. The very meaning of asmita is "am" - the very existence.

From there we trace the citta, consciousness, and from consciousness we proceed towards the conscience, which has its own power of discrimination. Once, the evolutes are cleansed in that manner, they turn inwards and clarity comes.

This wisdom makes the consciousness, citta, to face the soul straight away and that is called self-realisation. Patanjali says, sattva puru sayoh suddhi samye kaivalyam iti. The moment of purity of intelligence equals the purity of the soul, the freedom comes, the emancipation happens (sutra 111.56). So the whole process of doing yoga, whether asana or pranayama, or yama and niyama, whatever we can manage to follow Iyengar Yoga News No. 14 - Spring 2009

This inward journey is made possible with yama, niyama, asana, pranayama and pratyahara because we begin to cleanse and purify ourselves by following these aspects. Then the powerful effects of each aspect acts centripetally. The effects of these five aspects bind the body, mind, intelligence and consciousness together. We carry these as imprints for dharana, dhyana, and samadhi. Here we experience the meaning of yoga as "Yujir yoge". In dharana, dhyana, and samadhi, we experience the meaning of yoga as “yoga samadhau". It means samadhi. In other words it means getting oneself completely, totally immersed - to be one with the individual soul. When the consciousness is completely clear, the reflection of the soul on the consciousness is also very clear. Then a time comes where real dedication begins and the individual becomes one with the Universal Soul.

That is how in the process of spiritual growth, you recognise the different paths to reach God.

When the consciousness is completely dear, the reflection of the soul on the consciousness is also very clear

These are karma marga, jnana marga, bhakti marga and Yoga marga. There are some people who say, "Oh! We do karma yoga." "We do bhakti yoga And someone says, "I am doing jnana yoga.” and so on. They are not different yogas. They are the

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paths to reach the ultimate aim. Whether you are on a path of karma or bhakti or jnana finally you have to be on the path of yoga. Because only Yoga can bind you to reach the Jivatman and unite you with Paramatman (God).

Everyone, every human being has to begin with karma. Not a single moment passes without action. These actions or karma have to be purified irrespective of whether your action is concerned with your family, relatives, friends, or your work. It has to be done as a duty with full devotion and dedication. The attitude or intention of an action should be clear so that it helps to cleanse our actions and our consciousness. That means our mind has to be so pure that our intentions should not be wrong while doing any action. We may do a good action, but if our intentions are wrong, then the good action may cause conflict.

One may start work with good intentions, but they may change suddenly due to the weakness of our mind. Our karmas should be pure. The simple way to purify our karma is to surrender the fruits of actions, or in other words, to surrender to God. Whatever actions we do, whatever karma we do, if we take pride in it, our ego immediately gets inflated and we think, "I have done it! We did it!" And this kind of feeling - "I did it" - leads towards vanity, egoism and pride. Do an action with a simple, straightforward and clear mind so that you don't build or feed the ego. When you are doing asana or pranayama, do it in such a way that you are in it.

Look within and the correct yourself, be at the level of muscles, bones or joints. When you get more involved, the mind does not waver and purity begins.

Karma to jnana: the seed of devotion

Even at this stage, the question whether you have to surrender to God or have devotion towards

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God does not arise. From that karma, you build up jnana, knowledge. You need to do karma to attain jnana. You understand better when you practice asana and pranayama thoughtfully and mindfully. If you practise casually without applying your mind or noticing what is happening, then such practice is futile. This knowledge, the understanding, which is gradually built up in the karma process, begins to become clearer and that is how karma leads us towards jnana.

In this context, jnana is a kind of selfless service.

In such karma there is no calculation of loss and gain, success or failure. There is no ego-trip. We avoid the obstacles that are created by ‘I’-consciousness. We get rid of pride and false prestige. The seed of devotion is sown at this stage. The feel of devotion arises gradually. So, beginners may not feel devotion as they do not have the emotional background for devotion to God.

There are several paths leading towards God as I mentioned: karma, jnana and bhakti. Surprisingly, Patanjali also explains Isvara Pranidhana [devotion to God]. He knows the problems of beginners, and therefore says that you have to follow kriya yoga, in which Isvara Pranidhana is mentioned as that which arises in the heart of the practitioner after tapas and svadhyaya. Even the rishis and munis, the seers and the saints, have always said that one reaches that level [of devotion to God] towards the end of their sadhana. Yet, they feel that God is unreachable. Often we experience that the more we try to know, the more we realise that there are so many things that remain unknown to us.

You begin to know something and then the more you begin to know you say, "Oh! This is something, which was unknown to me." That means the knowing process is one which is meant to know that many things are still unknown to us!

If we say that "everything is known to us," then

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we are stopping our learning process. We may not know what still remains unknown.

Beyond that knownboundary-line, there is so much unknown, which at least [is something] we are supposed to know. Jnana makes us understand what [how much] we really fail to know. Here comes the turning point. The jnana leads towards bhakti.

Jnana to bhakti

Devotion comes when we know our limitations.

Devotion comes when we are helpless, when we are in sorrow. It is not a weak moment as we often think. Devotion springs from the realisation of our limitations. God, as explained by Patanjali, is something different to what is normally thought of as God.

You think of God with a form and therefore worship an idol. You generally have this concept of God in your mind. But, you need to understand how this worshipping process comes.

Small children, when they want to play, first want to pick up something, which has form, shape, and colour, something like a doll. You give them a doll and they are happy because that is their baby.

They see themselves in it. Or if it's a toy car, toy bus, they feel that it is something closer to them since they can identify with it. That is how they build up their relationship with the external world, the society which has some form. Watching everything: the wheels, the steering, the colour, Iyengar Yoga News No. 14 - Spring 2009

the shade, the model of the car, they identify it with a real car. So the child wants to adopt a kind of form as an object. As the parents love, cajole and fondle the child, the child too loves, cajoles and fondles the doll. The emotional ties are built up in this manner.

Similarly when the devotees think of God, they give some form. They have to adopt something to identify and to feel. That is how the idols of different Gods came into being. They visualise, "Oh! God is like this or even different from human beings, superior to human beings." God is visualised as having a thousand heads, a thousand eyes and a thousand legs as he is considered as a universal human being. That is how God was thought of.

The form of God according to Patanjali

When Patanjali speaks of God, he is visualising God in that form which he wants a yogi to be [attain]. As the child identifies itself with [its] baby [doll] as [in a] mother-child or father-child relationship, or the devotees visualise god in human form, Patanjali too defines the God as he expects a yogi to be. Therefore his 'God' is not in a human form. This is what he says about God in the first chapter klesa karma vipaka asayaih aparamstah purusavisesah Isvarah (sutra 1.24).

[God is the Supreme Being, totally free from conflicts, unaffected by actions and untouched by cause and effect.]

He does not ask one to surrender to God. There is a great preparation before this great surrender.

When you want to reach this highest state of yoga, your mind, intelligence, I-consciousness and consciousness, everything has to be pure and in a subdued state. Only then can you reach to the Self. That is the goal in front of you. If that is the goal, he says you need to reach samadhi. He then states in the second chapter that you need to go through yama, niyama, asana, pranayama, pratyahara, dharana and dhyana so that you reach to the state of samadhi.

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Dr. Geeta Iyengar on Pranayama Geetaji answered questions and offered additional guidance related to the teaching and practice of pranayama in an interview on Sunday, February 23, 2003 at R. I. M. Y. I. Also present were Stephanie Quirk and Sunita Parthasarthy.

On behalf of the wider lyengar Yoga student community, Judy Brick Freedman presented the questions and collated the information. Geetaji edited the article.

BANDHA

Jalandhara bandha is the first bandha to be taught.

It is commonly done in all the sitting pranayamas.

Whenever you are sitting it is a must. It is commonly referred to as "chin lock."

It is always called jalandhara bandha, whether practiced during puraka (inhalation), antara kumbaka (retention after inhalation), rechaka (exhalation) or bahya kumbaka (retention after exhalation). The character and intensity of jalandhara bandha will change with each aspect of the breath. After inhalation, jalandhara has to be stronger and firmer. After exhalation, there should not be a sudden release of the upper chest. It slowly recedes down. After exhalation for bahya kumbaka, the chin lock has to be there though it is different. During uddiyana bandha and after retention when one releases the abdomen and inhales, there is jalandhara bandha throughout.

To assist jalandhara bandha, the eye bandage can be used between chin and chest in the following 10

situations such as a flat or boney sternum, a very long or stiff neck, or for specific pain, weak chest, or hard throat. And in the process it teaches how to lift the chest to the bandage. If people feel choked or the sternum remains collapsed even though the chin goes down and a gap remains, the bandage fills the gap. First see that the top of the sternum remains up. See whether the chin goes down and the sternum goes up. What is the gap which remains? Fill in that space. When you give the bandage, the students begin to feel how they have to lift the chest to the bandage. The bandage acts as a "bone" for the sternum and not the bone of the chin. The purpose is to create a soft throat. It can be replaced, as Guruji has done with some people, with a soft small fibre or wooden brick. However, jalandhara bandha has not to be forced on the beginner pranayama practitioners.

They have to learn to bring the head downwards.

Their tendency will be to lift their head up and if the teacher asks them to hold the rolled bandage they tend to use force which disturbs their brain and eyes. So, jalandhara bandha has to be learnt gradually.

Also, she advised, as in Light on Pranayama (LOP) (pl. 77), using a higher head support at times to promote the feeling of the chin lock. Always beware of hypertension and not to force the neck muscles. The head has to be on the blanket in such a position so the neck is not tensed, as for a reclining small antara kumbaka. However, this is not jalandhara bandha.

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Mula bandha's first stage is aswini mudra, gently lifting the anus. Students can be made aware of the anal mouth adjustment in aswini mudra in preparatory asanas, such as tadasana, uttanasana, adho mukha svanasana, urdhva dhanurasana, sirsasana, sarvangasana on/off the chair, setu bandha sarvangasana, and others.

Most of the time, students will understand mula bandha in antara kumbaka. When you have a complete inhalation and then you retain the breath with jalandhara bandha, then take the awareness to the anal mouth region, only the anal sphincter, which you elevate.

The grips have to be taught stage by stage. First the area has to be felt by the practitioner. Abdomen and vagina for ladies should not become hard. In sitting posture, if women come too far forward on the pubis, this hardens the vaginal area. So be on the buttocks. Also use the pubic plate extension to lift.

For men, testicles should not be heavy.

Sometimes, Geetaji has taught mula bandha before sirsasana, lying down on a blanket rolled into a conical shape to support the tail bone, so the waist also extends to the tail bone region. If it is taught in sirsasana it is called aswini mudra. The feel of aswini mudra guides mula bandha in pranayama.

A mudra is a mild seal. A bandha is absolutely tied up and sealed. Guruji does not recommend mula bandha generally for the beginners and irregular practitioners, as it is among the personal practices.

BHASTR1KA

Bhastrika is taught after making physiological preparations, such as with ujjayi or viloma. It is Iyengar Yoga News No. 14 - Spring 2009

never taught straightaway without having the background of practice of these two pranayamas.

It is taught in stages. First students have to listen to the sound. One starts in sitting posture with open nostrils and palms down to establish the rhythm and the co-ordination of the movement of the ribs and diaphragm with the exhalation, just one or two "blasts." The teacher watches the height, width, and depth of the chest. The students can do one to three cycles. Correcting is most important. If the sound goes wrong, one is applying a wrong force. If they collapse the chest, the teacher should stop and say "Look at your chest. Look at my chest. Look at my abdomen," etc. Show how the teacher does not drop the spine. Geetaji suggests imitating them. "I do not want this. This is what you do." This gives them a better understanding. If they do it forcefully and too many cycles, it is the teachers' responsibility to see and check. If the sound is not correct or the head is thrown back and the shape of the chest is not maintained, do not increase the blasts.

Do not harden the intercostals or other parts of the chest or go "kicking" the head. Later they can go to six to eight cycles.

This is stage I - LOP.

Then bhastrika is taught as anuloma, with digital nasal control. There are two types:

1. Inhalation through open nostrils and exhalation through one nostril - first right and then left. Few blasts on right and then few blasts on left.

2. Inhalation through open nostrils and exhalation through alternate nostrils.

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1) Inhale through both open nostrils, though fingers may be very close to the nostrils. First begin blasting on the right: inhale, exhale right, inhale, and exhale right, Every inhalation is through open nostrils and every exhalation through the right, digitally controlled left nostril closed. After the right it is the left. Inhale through both open nostrils and exhale left blast, with

2. Then comes alternate nostril: inhale through open nostrils and exhale through right nostril, then inhale through open nostrils and exhale through left nostril. These blasts are done on alternate nostrils though the inhalations are through open nostrils.

After these preparations for digital bhastrika, one can do LOP stage II in which both the nostrils are partially closed and blasted by opening them partially. In stage III one closes the left nostril completely and uses only right nostrils for inhalation and blasting exhalation. After a couple of cycles one closes the right nostril and does only with the left nostril.

Then you do alternate nostrils with quick succession. Blocking left nostril, inhale through open right nostril, exhale blast right; inhale through open left nostril and exhale blast left, developing up to six or twelve pairs of blasts, when you are used to it.

thumb closing the right nostril. Though the inhalation is through both nostrils, the fingers rest on the nose.

Be especially aware of when the sound varies with cold or sinus blockage. If one side is too blocked, the ears become hard, so students should not risk injury. We must take good care of eyes and ears.

Bhastrika does not work when students are suffering from a cold or headache. If the nose is simply runny, students can practise bhastrika, or at the beginning or end of a cold.

As it comes, and the sound is well synchronised, students can do more, six or eight cycles of blasts.

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Then students could go to a bhastrika like nadi sodhana: inhale right, blast exhalation left, inhale right and blast exhalation left. This is the IV stage of bhastrika. However the sound of blasts changes when one does digital bhastrika. In most advanced bhastrika the sound becomes smoother. Guruji has not introduced this into the syllabus. It is for those who are advanced. Most of us have enough pranayamas to practice.

Thus, the whole programme of bhastrika is as follows:

1. Open nostrils blasts (stage 1) 2. Anuloma bhastrika: a. Inhale open nostrils, exhale right (couple of blasts) b. Inhale open nostrils, exhale left (couple of blasts) c. Inhale open nostrils, exhale right, inhale open nostrils, exhale left alternatively (couple of blasts) (These first two are stage I - fully open nostrils) Iyengar Yoga News No. 14 - Spring 2009

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3. Nadi shodhana bhastrika (stage II) Inhale through partially opened nostrils and exhale blasts through partially opened nostrils 4. Single nostril bhastrika (stage III) a. Inhale through right, blast through right, left is blocked completely (couple of blasts) b. Inhale through left, blast through left.

Right is blocked completely (couple of blasts) c. (Not in LOP) Inhale through right, blast through right,inhale through left, blast through left (couple of blasts, alternate nostrils) 5. Alternate nostrils bhastrika a. Inhale through right, blast through left (couple of blasts) (completes one cycle surya bedhana) b. Inhale through left, blast through right (couple of blasts) (completes one cycle chandra bedhana) 6. Nadi shodhana (stage IV) - Inhale through right, blast through left, inhale through left, blast through right (completes 1 cycle)

Bhastrika can also be taught to make students more sensitive after practicing digital nasal pranayama to promote understanding of why the nostrils are blocked.

Only for foggy, depressed, shaking, not concentrating, or distracted students, it can be done straightaway.

is done only for a few strokes to clear out nostrils as mentioned above. The reason behind doing bhastrika is to open the nostrils for the digital pranayama then savasana is not needed, but if it is done as the main pranayama then after bhastrika savasana is essential. The brain and chest have to come back to normal as far as its sensitivity is concerned in order to do the next pranayama.

These asanas bring the freedom in the respiratory organs, sooth and quieten the nerves and brain, make one passively alert

If you find the right nostril is blocked (not ears or the eyes swollen), then you could do a few blasts on the right to open the right nostril. But with the blasts one should not lose the sensitivity. The blasts are meant to develop the sensitivity. This would be for more advanced students.

Bhastrika is always followed by savasana, unless it Iyengar Yoga News No. 14 - Spring 2009

ASANAS BEFORE PRANAYAMA

Asanas conducive for conditioning and regularising pranayama include tadasana, uttanasana, supta virasana, supta baddhakonasana, matsyasana, viparita dandasana on the chair, sirsasana (independent or rope), sarvangasana (independent or on a chair), setu bandha sarvangasana, ardha halasana, sometimes janu sirsasana for head rest and heart rest, and viparita karani. Teachers can choose among these as time and circumstances permit. These asanas bring the freedom in the respiratory organs, sooth and quieten the nerves and brain, make one passively

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alert. One keeps the past behind and restrains from the future, remains in the present. One gets sattvika placidity more than tamasic dull silence.

The body and mind are freshened and the scope of the breath increased.

head to the south one shows respect to the ancestors who are no more with us. The earth

LEFT HAND DIGITAL PRANAYAMA

Regarding using the left hand for digital pranayamas, it is permissible when there is some problem, like arthritis or a frozen shoulder and amputated arm. Also, students could sit with two hands in the mudra for digital pranayama. Though the right hand remain in pranayama mudra and the left hand remains in jnana mudra in the usual process of practice, often it is noticed that very few know the finger action in pranayama mudra.

In order to get accustomed to pranayama mudra students need to be taught to keep both the hands in pranayama mudra. Once their fingers are well educated, the teachers can ask them to release the left hand finger for jnana mudra.

GETTING UP FROM SAVASANA

Guruji has said that after long supine pranayama, when your back has become very heavy, you might roll to the left, roll to the right, maybe a second time until the sore back gets released. You might roll onto the tummy for a prone savasana or even do adho mukha virasana. But always get up on the right, (except in the case of an injury on the right i.e., shoulder, knee, or hip injury, then one has to get up from the left, but NEVER to just sit straight up). There is a reason for rolling onto the right, so that surya nadi, or pingala nadi will be active. Right side is considered as the auspicious side and keeps one active. The heart being on the left, the weight of the body is not thrown on that side when one gets up from the right. Traditionally it is said that one should sleep north/south by keeping the feet to the north and head to the south. The south is considered as the place of the ancestors (pitru-loka). Therefore, feet are not kept towards the south. By keeping the 14

goes rotating around its north south axis, where the east is in the forefront, the rotation is westeast. This affects the human beings too. Often we experience when we fly, if we go in the direction of the earth rotation, there is less jet lag than going against it. Similarly, if you get up from the right side being in a north south direction, you do not go against the earth's rotation. Obviously the nerves do not get shaken.

The sunrise is on the east, when you get up even early in the mornings turn right so you face east.

This is to ask for grace, bliss and blessings since the jnana shakti, intelligence, illuminative energy comes from the sun god. So when you sleep north/south, turn right - you face east.

Do not ask the beginners to use bolster for savasana or savasana-pranayama. Give them the feel of the usual traditional savasana. The beginner students can lie flat, widiout a bolster or blanket to get the feeling of the chest movement. Later when you give them a bolster or blanket they get the feeling of the difference to vary the condition of their chest, head and brain in these two postures, with props and without props.

DURING MENOPAUSE

During menopause, some women perspire even sitting with jalandhara bandha. At this time, to avoid hot flushes, it is helpful to lie flat without a bolster or blanket under the chest. The prop support disturbs them. Secondly, as one ages, the sternum and connecting ribs area may seem hard, dry, shortening and sinking. One finds lifelessness

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in this area. Really lengthening the sternum, as in viparita dandasana on a chair or setubandha sarvangasana on a bench, is important.

PRANAYAMA WITH OPEN EYES

For beginners or for patients in the medical classes, Geetaji starts by asking them to sit straight, with the eyes open, to feel the chest and when the head is down, to look to see if the chest is opening or sinking. Then after a while, students can close the eyes. This is to develop awareness.

better to begin with savasana for ten minutes or so and then do sitting pranayama. By doing savasana in the beginning, the scattered mind and scattered energy which feels completely dispersed is gathered, channelled and centralised. It is a savasana done for pratyahara. Then you can proceed with pranayama.

This article originally appeared in "Yoga Samachar", the newsletter of Iyengar Yoga National Association of the United States.

Reprinted with permission.

When they keep the eyes open, they are taught to connect themselves with awareness to their chest and mind. They learn to be with themselves. With open eyes they are not allowed to see somewhere else, but rather their attention is brought exactly where it is required. When you ask them to close the eyes they get disconnected from the body and mind. With open eyes they are not only connected to their body and mind but they begin to watch the interaction between the body the breath and mind.

Many a time you have to show them, "This is your chest; these are your ribs." Then they can identify the parts in the doing process though everyone knows where they exist.

When it is the general pranayama class, you can ask the pupils to do supta baddha konasana, supta virasana, matsyasana along with sirsasana, sarvangasana, setu bandha sarvangasana preliminary to the practice of pranayama which prepares them physically, physiologically, psychologically and mentally. Then while doing pranayama, pupils find a good preparation from body and mind sensitivity to proceed further in pranayama.

However, when you concentrate only on pranayama, you may not go for asana but straightaway begin with pranayama. When you sit for pranayama, you are disturbed physically and mentally even with simple household work. It is Iyengar Yoga News No. 14 - Spring 2009

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Guruji’s 90th Birthday John Cotgreave The celebrations started at 7am on 10 December at Govinda Gardens in Pune with the Puja. Guruji sat quietly while Brahmin’s chanted texts from the Upanishads.

A variety of events (including dance and asana demonstrations), exhibitions and lectures were held over the course of the four-day celebration. These are some of the highlights.

At the Yashwantro Chavan Art Gallery in Kothrud Guruji attended the inauguration of an exhibition to celebrate his life, put together by his students. The exhibition is made up of a wonderful collection of quotes from Guruji and Patanjali, photographs, films, and records of his achievements.

There is also a section devoted to the many props that Guruji has developed starting from the 16

simple household implements that he used at first. The exhibition was on from the 11-14 of December and was free to the public and will tour other countries around the world.

At the Yashwantro Chavan Auditorium, the film Leap of Faith was premiered. This is a 70-minute documentary, which covers the nine decades of BKS Iyengar’s life and over 70 years of his practice and teaching. It is a wonderful film with previously unseen and new footage of Guruji practising, demonstrating teaching and giving interviews, as well as presenting a picture of his daily life. The film also recreates scenes of his younger life, includes great early footage of his practice and is interspersed with recent clips of Guruji talking about the major events in his life. It is a very moving and inspirational documentation of his life.

Twenty children from various Iyengar Yoga classes in Mumbai, including special schools for children learning disabilities and the homeless amazed us with a demonstration of asanas. The performance was titled Power of Innocence and children showed a bout 90 asanas fearlessly jumping in and out of many advanced poses to music. As

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well as performing the asanas they also gave a commentary and spoke of how yoga had helped them develop characteristics of discipline, precision, determination, stability and humility. The demonstration received continuous applause and was a highlight of all the performances we saw. Guruji then came on stage and was greeted by all the children individually.

the hospital and school above the village, built with the help of the fund, schoolchildren gave a yoga demonstration. Guruji came to the stage with the Swami from a local Ashram and representatives of the Bellur trust and local government. Again several speeches were given focussing on Guruji, his achievements, and the work of the Bellur Trust, before a few more words from Guruji himself.

The celebrations of Guruji’s birthday continued

with a tour south India, the main aim of which was a visit to Guruji’s birthplace in Bellur. Events included a puja held in Bellur starting in the

Hanuman temple. At a temple dedicated to Patanjali. Guruji gave a short speech thanking everyone for attending and for the money that had helped the Bellur Trust achieve so much. At the site of Iyengar Yoga News No. 14 - Spring 2009

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Mexico celebrates Iyengar Yoga Amparo Rodriguez and Indira Lopez-Bassols Nowadays, Iyengar yoga is practiced in more than 60 countries and we are very proud to say that Mexico is one of them.

Mexico is also one of the eight countries in all Latin America where Iyengar yoga is being taught. It was introduced in 1982

by Herta Rogg and it became last year – with Guruji’s approval - the first country to officially certify Iyengar Yoga teachers in Latin America. Under Guruji’s guidance, the first assessment exams took place under Margot Kitchen and a team of Canadian and American senior teachers. The first assessment exams were in English. This year for the first time, Jose Maria Vigar from Spain joined the team and the exams were carried out in Spanish instead.

In January 2008, efforts led by Indira Lopez-Bassols, brought Jawahar for the first time to Mexico.

After attending one of Jawahar’s 18

workshops in London’s IYIMV, Indira asked him if he would come to Mexico to teach. He agreed but requested Guruji’s seal of approval first.

It took more than two years to get everything in place; lots of people were involved, and significant transatlantic efforts

took place to make this possible.

To add a bit of flavour and suspense to his trip, Jawahar received his visa three days before he was due to travel. Too many aspects had to be correctly positioned, like constructing an asana, to make his visit possible. A weekend workshop was organised at the recently inaugurated Iyengar

Yoga Centre in Mexico City, two Bellur Fund raising sessions during the week and a four-day long residential retreat in the valley of Tepoztlan.

All the workshops were sold out weeks in advance. The groups consisted of 30 to 50 participants with many on the waiting list. This reflects the growing interest in the Iyengar yoga method in Latin America. Even though all workshops were taught in English, some simultaneous translation in Spanish did take place.

The students were eager to learn Iyengar yoga and the different nuances of the subject. The keenness of the students was infectious and each asana was done to their personal satisfaction. Only then was the next asana approached.

We understood also the importance of proper clothing and grooming so that there is no distraction/interference in the learning of the subject of Iyengar

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to Mexico in January 2009.

yoga. As the class progressed, we learnt the importance of connecting one asana to the other and maintaining the underlying principles. The class was introduced to the use of props to balance the kosha and inter-penetrate the layers with stability.

A great deal of rope work was practiced as a request from the Mexican community who are very fond of yoga kurunta.

The students were introduced to a few Yoga Sutra and the emphasis to combine Indian philosophy and asana. The five movements of consciousness (pancha vrttis) play an important part in our asana practice, having yogic or non-yogic effect (klishta, aklishta); how correct knowledge is based on three kinds of proofs: direct perception (pratyaksha), inference (pramana), and testimony from sacred scriptures or experienced persons (agamah).

References were made to the Yama, Niyama, the afflictions (pancha klesha) which disturb the equilibrium of consciousIyengar Yoga News No. 14 - Spring 2009

ness: lack of wisdom (avidya), ego (asmita), attachment to pleasure (raga), aversion to pain (dvesha) and fear of death (abinivesha).

The Mexicans were enthusiastic about learning Iyengar yoga and Jawahar appreciated Mexicans’ colorful sense of humor, Latin hospitality and open friendliness.

As students showed a great interest in all his teachings, Jawahar showed a great interest in the pre-Colombian culture.

We had an opportunity to visit Teotihuacan, capital of the Aztec Empire (AD300 to AD750), about 30 minutes from Mexico City housing the Pyramids of the Sun and the Moon; the Templo Mayor (Teocalli) below the cathedral in Mexico City, the spiritual and ceremonial heart of Tenochtitlan.

For me, a Colombian living in London, who took part in the workshop, I felt very proud to work with Jawahar, with a Mexican group in Latin America.

Although there is still much to do to spread Iyengar yoga all across the remote areas in Latin America, Mexico is a good example of how with combined efforts everything is possible.

We have much to do to spread the knowledge of Iyengar yoga in Latin America, initial steps have been taken and we are very proud to say that Mexico is now another part of the world that practices Iyengar yoga. We hope that in the near future there will be more Spanish speaking teachers involved, so that Iyengar Yoga is not limited to only English speaking students in Latin America (which are obviously a minority).

We would like to thank Jawahar, for his teaching, Guruji for his approval, Alicia Ramos from the Iyengar Yoga Centre in Mexico and all the Mexican students who participated in making this dream a reality

He also visited the National Anthropological Museum with Mexican students that offered to accompany him.

Jawahar, subject to Guruji’s acceptance has agreed to return

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The IYA (UK) is extremely honoured to host Dr. Geeta S. Iyengar as the guest teacher at a week long convention, taking place in London from Sunday 24 May to Saturday 30 May 2009. Geeta Iyengar is the eldest daughter of Yogacharya BKS Iyengar, and is a renowned and highly respected teacher of yoga.

She is co-director of the Ramamani Iyengar Memorial Yoga Institute (RIMYI) in Pune, India, where she lives and conducts general classes, women’s classes, medical classes and pranayama classes. She began practicing yoga as a child under the guidance of her father and began teaching in 1962.

This is a rare and exciting opportunity to study under the guidance of Geetaji outside the RIMYI and to learn from the depth of her profound knowledge and experience. Geetaji writes extensively on the subject of yoga, and has developed its practice to help the needs of women and its application for medical conditions. She is a doctor of Ayurvedic Medicine (the traditional Indian medical system) and has studied philosophy. We are indeed fortunate and privileged that Geetaji has agreed to visit the UK. During the Iyengar Yoga Convention, Geetaji will teach a daily asana and pranayama class. As part of the week’s events there will be therapy classes for those with a special need for Geetaji’s expertise, and also an opportunity for questions to be answered by Geetaji personally.

The conference will be held at the attractive and refurbished Old Billingsgate market which is located directly on the river Thames just south of the City, with Tower Bridge in view. This venue promises to provide a wonderful environment for practice and learning, as well as being very well positioned for both London’s cultural attractions and transport links.

There are more details about the Convention on our website (www.iyengaryoga.org.uk). We would prefer you to book online if you can, and there is a £5 reduction for doing so, but if you would like a paper booking form, please contact the main office.

Teachers: the Convention is open to all Iyengar practitioners with at least two years’ experience.

You may have some students who would like to come, but are not yet members of the IYA and will therefore not have received details of the Convention. Please tell your classes about this unique event.

You could photocopy the booking form and hand them out in your classes, or else refer you students to our website. There are still spaces available, but we will sell out, so please book now to avoid disappointment.

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Information

The convention has also been lucky enough to secure the use of “the most glamorous, the most sought after venue” in London! Old Billingsgate Market www.oldbillingsgate.co.uk is not only a magnificent contemporary space in a grade ll listed building with dramatic river views but it has an ultra-convenient location in the heart of London and right on the River Thames. Near to dozens of interesting and historic sites and with so much going on, it’s a tourist’s dream - just walk along the river in one direction to pass the iconic landmarks of the National Theatre, the London Eye and the Houses of Parliament, and in the other direction the Tate Modern, St Paul’s Cathedral and Tower Bridge.

London has the deserved reputation of being one of the most expensive cities in the world and so it isn’t easy to live cheaply. However all national museums are free, there are wonderful parks and Old Billingsgate is so well situated that transport costs should be at a minimum - and if you do use public transport an ‘Oyster card’ will save you money.

For slightly less expensive accommodation try one of the following hotels:Premier Inn London Southwark, a ‘quality assessed budget hotel’; 34 Park Street, London SE1 9EF, Tel 0870 9906402, www.premierinn.com Novotel London Tower Bridge, a ‘stylish and contemporary 3 star hotel’, 10 Pepys Street, London EC3N 2NR, Tel +44 (0)20 7265 6000, www.novotel.com London Bridge Hotel, 8-18 London Bridge Street, London SE1 9SG, Tel +44 (0)20 7855 2200, www.londonbridgehotel.com Purple Hotel City of London a ‘newly built three-star hotel’, 22-24 Prescott Street, London E1 8BB, Tel 0844 4823217 Travelodge London Liverpool Street ‘part of a budget hotel chain’1 Harrow Place, London E1 7DB, Tel 0871 9846190, www.travelodge.co.uk You could also try one of the hostels near Old Billingsgate: St. Christopher’s Inn Hostel121 Borough High Street, London SE1 1NP, Tel +44 (0)20 7407 1856 YHA London St Paul’s, just 100 m from St Paul’s Cathedral, 36 Carter Lane, London EC4V 5AB YHA London Thameside, a comfortable hostel within walking distance, 20 Salter Road, Rotherhithe, London SE16 5PR Journey’s London Eye, one of London’s best loved hostels also within walking distance 73 Lambeth Walk, Lambeth, London SE11 6DX You can find more at www.hostelbookers.com/hostels/england/london/

There is a longer list of affordable places to stay on the IYA (UK)website. You will also find a list of London IYA (UK) members who are willing to put someone up for the nominal cost of £10 a day, and a link to a hotel booking service for those who want a little more luxury.)

Last but not least, between yoga sessions time must be found to fill the stomach. Again, eating in London can be very expensive but the following eating places are nearby and not too pricy: Futures Vegetarian Restaurant, 8 Botolph Alley, London EC3R 8DR - wholesome and delicious vegetarian breakfasts and lunches; Tas Restaurant, 72 Borough High Street, London SE1 1XF; Sofra, 2a Tower Place, London EC3R 5BT - both serving good value Turkish food; The Greenery, 5 Cowcross Street, London EC1M 6DR - small lunchtime place serving good solid vegetarian food; Wagamama, 2 Tower Place, London EC3R 5BT - part of a chain serving exceptionally good value oriental food; Planters, 25 Great Tower St, London EC3R 5AQ; Siripur, 25 Great Tower Street, London EC3R 5AQ; Rajasthan, 49 Monument Street, London EC3R 8BU – all Indian restaurants.

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IYA (UK) Reports Chair’s Report

- Philippe Harari

Since my report in the last issue of Iyengar Yoga News, things have continued to be very busy for the members of the Executive Council and for all of the other people involved in running the IYA (UK).

In this report I will describe some of the things that have been keeping us so busy.

Guruji’s 90th Birthday Guruji celebrated his 90th birthday on December 14 2008. Many people from the UK attended the celebrations and John Cotgreave has prepared a report for this magazine. As a birthday card, the IYA (UK) sent Guruji a mosaic image made up of individual photos of hundreds of practitioners from around the UK (you can see this image on our website). We also sent a donation to the Bellur Trust of £1918, to commemorate the year of his birth. We were very pleased to be able to send a total donation to the Bellur Trust of £13,572. This sum includes all the money our members have raised over the past year for the Bellur Trust, as well as our birthday gift of £1,918.

Geetaji’s visit in May 2009 Bookings for Geetaji’s visit are going very well; at the time of writing we have sold well over 600 places, with people coming from all over the world as well as from all over the UK. All the arrangements are going very smoothly and we are looking forward to the event very much indeed.

Our Annual Convention, held last June in Newcastle, was taught by Birjoo Mehta. It was a wonderful Convention and I cannot praise Birjoo’s teaching enough – we all learnt so much from him over the three day event. Birjoo was in the UK for two weeks in all, and taught some other classes around the country; these were also very well received. There have been significant changes 22

in the visa and work permit arrangements for people visiting the UK to work, and this has had an impact on our visiting teachers. However, our application for a work permit for Birjoo went through smoothly and he obtained a visa with no problems. The regulations are changing again at the moment, but we are confident that we will equally have no problem arranging things for Geetaji’s visit.

Republic of Ireland In the last issue of IYN, I reported that we had agreed to try to set up some Member Institutes in Ireland as a first step towards creating an independent national Iyengar Association for the Republic of Ireland. We have had inquiries from 3 areas in Ireland and hopefully they will formally set themselves up as Member Institutes soon.

IYA policies We are highly conscious of the connection between human beings and the environment and have now agreed a sustainability policy for our Association. This was printed in the last issue of Iyengar News. Our aim is to minimise our use of the world’s natural resources so that we can develop a harmonious relationship with our environment. Of course, such activities always involve a compromise between using up too many resources and getting the job done efficiently, but we very much hope that our new policy will contribute to an ethos of sustainability within the IYA (UK).

On another note, we have now reviewed our disciplinary and appeals procedures. Occasionally, trainee teachers appeal against the result of their assessments, and we have had one or two cases of members making formal complaints against other members for one reason or another. It is

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important that we have effective procedures in place for dealing with these kinds of appeals and complaints fairly and openly. The new procedures can be found on our website.

Our Constitution seems to change after every meeting we have, but that is because we are improving it as we go along, and the latest version is always posted on our website.

New website We decided to invest some money into getting a new website designed last year and this has now been launched. It doesn’t look so very different from our old site, but incorporates many technical improvements. It is now much easier to log-on to the site and to update your personal information, the teacher search facility is much improved, and we can now accept on-line payments for conventions and assessments, as well as membership renewals.

Iyengar Yoga News No. 13 - Spring 2009

Annual General Meeting

Date: Wednesday 27 May 2009 Time: 2.30-3.30pm Location: IYA(UK) Convention Old Billingsgate, London

Agenda: Apologies Minutes of AGM 2008 Chair’s report Secretary’s report Treasurer’s report Membership Secretary’s report AOB

Please note that if any member of the IYA (UK) wishes to submit a motion to the AGM, it must be sent to the Secretary of the association (Helen White) 40 days in advance of the meeting, proposed and seconded by members of the Association.

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Treasurer Report

- Pam Mackenzie

I am very happy to have been voted in as Treasurer at last years Annual General Meeting and hope my financial experience will prove beneficial to the Association.

I also look forward to playing an active role in the general running of the Association.

The Financial Statements for 2007/08 as at 31 March 2008 were presented and approved at the Executive Council meeting in London in September 2008 and will go forward to the AGM in May 2009. The accounts show that IYA (UK) had a very good year financially with surpluses for the year of £13,280 on the General Fund and £11,081 on the Development Fund. The overall accumulated surpluses at the year-end were General Fund £86,738 and Development Fund £33,787.

The membership fees and assessment fees for 2009/10 which were agreed at the AGM in June 2008 are as follows: Membership Fees £ Institute members 6.25 Individual members & overseas supplement 15.50 Individual teachers 15.50 Affiliated centres 100.00 Teachers supplement 36.00 Teachers concessionary rate 21.50 Assessments Fees Introductory I 60.00 Introductory II 95.00 Junior Intermediate 95.00 Senior Intermediate 95.00 Teacher Training Registration 35.00 Certification Mark fee 31.00

With the introduction of a new website the current payment system of PayPal is being replaced by Protx, which will enable membership renewals to be made by credit and debit cards.

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Membership Report

- Brenda Noble-Nesbit

Membership figures for 2008/09 – as at 31 October 2008 Teachers - Individual 369 Teachers - Institute 601 Total Teachers 970 Non-Teachers - Individual 308 Non-Teachers - Institute 1217 Total Non-Teachers 1525 Newly Qualified Teachers 86 Total members 2581

Newly Qualified Teachers The 86 newly qualified teachers resulting from the Level 2 Assessments in October 2008 are listed separately to identify them until they join as full teacher members.

Institute Membership There are 16 Member Institutes and 9 Centres affiliated to IYA (UK).

Membership Renewal Two things will be labelled, ‘highly important’ for renewal in 2009/10: •Renewal on-line •Renewal on time

The IYA (UK) teacher membership is a very complex one and renewal is not automatic. Many checks have to be made annually in order to ensure that teaching standards are maintained, in addition to timescales and financial deadlines which IYA (UK) is obliged to adhere to.

For this reason the new website has been designed to streamline the renewal process and to make it more user friendly. In addition, the more members who use this system the less it costs the Association.

Teachers will be given more details in their membership renewal documentation about the necessity to renew on-time

We strongly urge you to use the modern electronic methods available and renew on line.

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Office Reports

It’s renewals time again and this year we have a brand new online renewal system as part of our on-going attempts to minimise excessive waste and cost. Paper forms are also available this year as it is our first year of trialing the system but we intend to phase these out next year so please do make sure you renew online unless you really do not have access to a computer.

You all now have your own personal online account where you can keep your address and contact details up to date, it is important you do this so that we can make sure magazines and emails always reach you.

Teachers: you can also add details of all your classes and events to the website, any events added will feature in the monthly email.

Jess Wallwork

The blessing and the challenge of working as the Bookings, Finance and Assessment Administrator for the IYA (UK) is balancing it with yoga practice and teaching and family; I am constantly reminded of the yamas and niyamas.

As I write, the bookings for the convention in May are going well. Please contact me if you haven't booked and would like to go as there may still be places and if not I can add your name to a waiting list in case of cancellations. One thing to add, if you are sending cheques to me, it helps greatly if you write your name and what the payment is for on the back of the cheque.

With thanks.

Please remember your insurance and Certification Mark both EXPIRE on the 31 March so it is vital to renew before then.

Remember: Renew Online, Renew On Time!

You probably know that the IYA (UK) had a stall at this year’s yoga show in Olympia. Korinna Pilafidis-Williams ran a brilliant taster class and everyone manning the stand explained the benefits of Iyengar yoga to a lot of people. We also had current teacher lists available so everyone could find teachers in their area.

Finally it has become clear that many of you are still unsure as to which office to send things to. If you are sending or enquiring about any bookings: convention; remedial workshop etc, finance: expenses; donations to Bellur; refunds; invoices etc or an assessment; application; paperwork etc you need to contact Jess in Bristol at jess@iyengaryoga.org.uk any other queries come to me at admin@iyengaryoga.org.uk.

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IYA (UK) Sustainability Policy The IYA (UK) is committed to promoting sustainability. Developing a harmonious relationship with the environment is central to yoga practice and to our Association. We aim to follow and to promote good sustainability practice, to reduce the environmental impacts of all our activities and to help our members to do the same.

Principles

To comply with, and exceed where practicable, all applicable legislation, regulations and codes of practice.

To integrate sustainability considerations into all our decisions.

To ensure that all staff and members are fully aware of our Sustainability Policy and are committed to implementing and improving it.

To minimise the impact on sustainability of all office and transportation activities.

To review, annually report, and to continually strive to improve our sustainability performance.

Practical steps

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Purchase of equipment and consumption of resources

Travel and meetings

Minimise our use of paper and other office consumables, for example by doublesiding all paper used, and identifying opportunities to reduce waste.

As far as possible arrange for the reuse or recycling of office waste, including paper, computer supplies and redundant equipment.

Reduce the energy consumption of office equipment by purchasing energy efficient equipment and good housekeeping.

Purchase electricity from a supplier committed to renewable energy.

Ensure that timber furniture, and any other timber products, are recycled or from well-managed, sustainable sources and are Forest Stewardship Council (FSC) certified.

Avoid physically travelling to meetings etc where alternatives are available and practical, such as using teleconferencing, video conferencing or web cams, and efficient timing of meetings to avoid multiple trips.

Adopt a policy on travel expenses that encourages people to use the least environmentally damaging form of transport when travelling to meetings.

Encourage telephone participation by those who live a long way from the meeting, and to purchase equipment necessary to make this possible.

Purchase fair-trade and/or organic beverages.

All IYA printing (including IYN) to be on non bleached paper from properly managed forests, or recycled paper.

Replace paper communication (renewal papers, assessment paperwork etc.) with electronic media as far as possible.

Encourage members to renew on-line.

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Area

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DHIYI

West & South Wales AIYI Greater London & South East NELIYI IIYS

IYIMV IYISL North West Region MDIIY & LDIYI

East Central & North SADIYA & BDIYI

North East & Cumbria NEIYI

South Central ORIY

Scotland Edinburgh Glasgow Ireland Dublin

County Sligo

Northern Ireland

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Professional Development Days

South West SWIYI Chagford

West Central MCIYI

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Organiser

Date

Moderator

Anita Butcher 0136 465 3012 peter.butcher@virgin.net Kim Trowell 01202 558049 kimtrowellyoga@gmail.com

19 Sept.

Richard Agar-Ward

Edgar Stringer 01249 716235 (Office hours) yoglyded@yahoo.com

7 Feb

Brenda Booth

Catherine Coulson 07767 366152 Catherine.Coulson@tns-global.com Brian Ingram 01444 236714 brianiyoga@tesco.net Korinna Pilafidis-Williams 0207 6243080 korinnapw@btinternet.com Glenys Shepherd 0208 6940155 iyisl@btclick.com

8 Nov 13 Sept

Dave Browne

4 July

28 Nov

Pen Reed

Sasha Perryman Elaine Pidgeon

14 June

Julie Brown

Margaret Hall 01457 871296

21 Nov

Judith Jones

Martell Linsdell 01943 465890 Martell@talk21.com

3 Oct

Marion Kilburn

Dorothea Irvin 0191 3888593 gdirvin@talktalk.net

13 June

Sheila Haswell

Jayne Orton 0121 608 2229 jayne@iyengaryoga.uk.com

11 July

Margaret Austin

Sheila Haswell 01494 521107 sheila@sarva.co.uk

21 Nov

Tricia Booth

Marianne Farish 0131 454 0334 or mazvingo@hotmail.com Helen Graham 01416420476 helengraham88@mac.com

TBA

Penny Chaplin

Aisling Guirke 00353872891664 aisling_guirke@hotmail.com Helen Gillan 00353 719146171 helengillan@eircom.net Margaret Gunn-King 0282 586 1202 mcgk120hotmail.com

14 Mar

Penny Chaplin

13 June

Jayne Orton

Iyengar Yoga News No. 14 - Spring 2009

5April

4 Oct

Meg Laing

Judi Sweeting

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Teacher Trainers NAME Kirsten Agar Ward Richard Agar Ward Gordon Austin Margaret Austin Rosamund Bell Brenda Booth Tricia Booth Alan Brown Julie Brown David Browne Joe Burn Pamela Butler Sophie Carrington Gerry Chambers Penny Chaplin Diane Coats Lyn Farquhar Helen Gillan Grainne Gilleece George Glen Helen Graham Sheila Green Aisling Guirke Cecilia Harrison Sheila Haswell Julie Hodges Dawn Hodgson Frances Homewood Judith Jones Marion Kilburn Meg Laing Susan Long Alaric Newcombe Christina Niewola Jayne Orton Sasha Perryman Elaine Pidgeon Silvia Prescott Lynda Purvis Pen Reed Judith Richards Ursula Schoonraad Judith Soffa 28

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Italics indicate those still training to be Teacher Trainers.

AREA Bath & North East Somerset Bath & North East Somerset Tyne and Wear Tyne and Wear London Kent Derbyshire West Yorkshire Cheshire Tyne and Wear Aberdeen Kent London Bristol London Tyne and Wear Perthshire Co.Sligo Co.Dublin Midlothian Glasgow Herefordshire Co.Dublin Nottinghamshire Buckinghamshire London County Durham South Yorkshire Berkshire Manchester MidLothian Essex London Cheshire West Midlands Cambridgeshire MidLothian London Bristol Cheshire Surrey London Merseyside

EMAIL TELEPHONE office@bath-iyengar-yoga.com 01225319699 office@bath-iyengar-yoga.com 01225319699 yoga@austinmg.fsnet.co.uk 01915487457 yoga@austinmg.fsnet.co.uk 01915487457 r.j.bell@open.ac.uk 02083409899 brendaboothkent@aol.com 01892740876 tricia@booth1.plus.com 01663732927 alan@dianalan.plus.com 01535637359 julie.brownie@virgin.net 01625879090 davebrowne100@yahoo.co.uk 01915213470 joe.burn@virgin.net 01224591271 p.butler@3mail.com 07870963869 sophie_am_carrington@yahoo.com 02087787640 office@yogawest.co.uk 01179243330 pennyyoga@btopenworld.com 02076244287 coats@ukonline.co.uk 01914154132 01786823174 helengillan@eircom.net 00353719146171 grainne.gilleece@ireland.com 0035382393410 georgeglenok@yahoo.co.uk 01875320765 helengraham88@mac.com 01416420476 jonathanmgreen@hotmail.com 01981580081 aislingguirke@eircom.net 00353872891664 cecilia.harrison@ntlworld.com01159857692 Sheila@sarva.co.uk 01494711589 harriesjh@aol.com 02083929120 01325721518 franceshomewood@hotmail.com 01142335753 jjyoga@btinternet.com 0148871838 marionkilburnyoga@hotmail.com 01614429003 m.laing@ed.ac.uk 01316677790 01245421496 alaricnewcombe@yahoo.co.uk02072819491 chris@niewola.com 01260 279565 info@iyengaryoga.uk.com 01216082229 sashaperryman@yahoo.co.uk 01223515929 elaine.pidgeon@virgin.net 01315529871 02076244577 office@yogawest.co.uk 01179243330 penreed24@aol.com 01614271763 judithrich@btinternet.com 02083981741 enquiries@iyyoga.com 02086727315 mail@yogastudio.f9.co.uk 01517094923

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Teacher Trainers NAME Sallie Sullivan Judi Sweeting Elizabeth Tonner Judith Van Dop Sue Vassar

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Italics indicate those still training to be Teacher Trainers.

AREA East Sussex Gloucestershire West Yorkshire Cornwall Somerset

EMAIL sallie.sullivan@virgin.net ciyc@talk21.com liztonner@hotmail.com judithvandop@hotmail.com susan.vassar@btinternet.com

TELEPHONE 01273478271 01285653742 01484315736 01736360880 01643704260

All teachers who are working towards Junior or Senior certificates or who are teaching others need to be familiar with the up-to-date syllabuses for the relevant level. This information is available on the IYA website in the ‘Policy Documents’ section or from the IYA office.

Assessment Passes

Congratulations to all those who gained success in their assessments INTRODUCTORY LEVEL II Karen Abraham Elizabeth Adams Solomon Adler Sheila Allan Louise Allen Julie Baker Jose Barrientos Natalie Barrow Lisa Bedford Viktor Borosnyai Alexandra Bramwell Laurie Bray Erica Brealey Alison Brophy Demetra Browning Elaine Bull Maria Byrne Beccy Cameron Hannah Cliff Rebecca (Binni) Collings John Corbett Elisabeth Crayton Glenda Cumberland Amanda Dixey Patricia Doherty Claudia Dossena Diane Double Rob Doyle Jo Duffin

Diane Edward Elizabeth Elden Nathalie Elfersy Vesna Eringer Charlotte Everitt Andrea Ferencikova Maurice Finn Richard Glover Steve Gowenlock Veronica Greene Helen Hamilton Cat Harrison Mary Hearn Helen Henderson Mairead Higgins Mona Hislop Nicola Jane Hollas Anna Holmes Louise Kirby Silvie Labatut Ann Larner Janine Lauder Anne Lawless Julian Lindars Stuart Macrow Olivia McCannon Emma McGurn Samantha McKeown Di McNab Jade Mellish Emily Milsom

Iyengar Yoga News No. 14 - Spring 2009

Kerri Molyneaux Gaynor Mullin Bruna Naitana Rose Newbold Clare Newton Francesca Nixon Corrina Norton Susan Oliver David O'Neill Joanne Parkinson Georgia Pearson Antonio Piras Jacob Rihosek Leone Roberts Monica Rooney Elaine Scott Irene Sheehy Gerry Silver Marion Sinclair Svava Sparey Kim Thornton Nicky Vesper Ian Christopher Walton Karen Ann Webster Sarra Whicheloe Toby Willis

SENIOR INTERMEDIATE I Marios Argiros Sophie Carrington

SENIOR INTERMEDIATE II Alicia Lester Wendy McGuire Kirsten Agar Ward

SENIOR INTERMEDIATE III Rosamund Bell Tig Whattler Judith Richards

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Classes at RIMYI

If you wish to attend classes at the Ramamani Iyengar Memorial Yoga Institute, Pune, you must apply through the IYA (UK). Individual applications sent directly to the RIMYI will not be accepted (people from some other countries with less well established national associations do apply directly to the Institute using a form that they download from the RIMYI website, but this option is not open to people from the UK, and definitely does not result in getting onto classes earlier). The application process is as follows: 1. Download an application form from the IYA (UK) website www.iyengaryoga.org.uk) or (w contact our Office Manager on 020 8269 2595 or at admin@iyengaryoga.org.uk

2. Fill out the form and send with a Bankers Draft 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 mail. Please note: For admission, the RIMYI requests that the student’s practice of eight 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), and the regular practise of pr … y ma.

Women should know what is to be practised during menstruation. All students should have read, at the minimum, the intro-

30

ductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter; RIMYI offers one or two months admission. No extensions beyond two months under any circumstances; The total cost is $US400 a month and a $US150 must be paid in advance, with the balance payable on arrival at the RIMYI. The advance deposit is part of the fees and hence not transferable to any other person or course. It is non-refundable. In additon to the balance of $US250 payable on arrival at the RIMYI, you will need to present your letter of confirmation and two photocopies of your passport and visa; Six classes are given per week, each for two hours duration. A schedule will be given on arrival; The last week of each month will be pranayama classes; The classes will be conducted by BKS Iyengar or his daughter or son or by staff members; When applying please include relevant bio-data with any health conditions; Certificates will not be issued at the end of the course; You will need to make your own arrangements for board and lodging; Applications are for individuals only - no groups. However, if you would like to go at the same time as a friend, you should both indicate this clearly on your application form.

bankers draft has been sent to the RIMYI, please enclose a s.a.e..

All application forms are automatically forwarded to Pune and there is absolutely no selection process at this stage.

4. When the administrator at RIMYI, Mr Pandurang Rao, receives your application form he will automatically place you on the next available course and send you a confirmation letter.

Please note: The RIMYI receives many applications from all over the world; the waiting list for classes is around two years; You may have to wait from three months to a year to receive your confirmation letter; If your confirmation letter comes direct from India please let Penny know. You will know the letter has come direct from India by the stamp and postmark. If you receive a photocopied letter posted from London then your confirmation letter has gone through Penny and you don’t need to inform her. (Pandu sometimes sends a group of confirmation letters to Penny for her to forward to applicants); Do not ask to change the date you are given unless you have a serious need to do so on compassionate grounds.

Check the IYA (UK) website for more information, travel details, contact numbers for accommodation etc. www.iyengaryoga.org.uk

3. If you would like a confirmation that your application form and

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Yoga Rahasya

Yoga Rahasya is a quarterly Iyengar yoga journal published in India.

Four issues a year are mailed to you, normally starting from the next available issue.

Back copies are sometimes available at £4.00 each.

If you wish to subscribe or renew your subscription please send your name, address with post code, telephone number and email address to: Tig Whattler address: 64 Watermoor Road Cirencester Glos. GL7 1LD. email: ciyc@talk21.com Cheques payable to IYA (UK)

Please write a separate note listing any back copies you might require. If you need a receipt please include a self addressed and stamped envelope

Yoga Supplies

Inexpensive INDIAN YOGA BELTS, BANDAGES, BOLSTER SETS, PRANAYAMA SETS, ROPES.

Call 01225 319699 or e-mail kirsten@bath-iyengar-yoga.com for price list Iyengar Yoga News No. 14 - Spring 2009

Iyengar Yoga News

We only print quarter page adverts (80mm wide by 118mm high); you can either send the completed artwork (as a ‘press quality’ PDF, a high resolution JPEG or a QuarkXpress document) OR you can send the images (as high res. JPEGs) and wording and we will make the advert up for you.

Please note:

· Advertisements for yoga classes, events, holidays etc. - will be only be accepted from certificated Iyengar Yoga teachers · Advertisements for Yoga Centres will only be accepted from official Iyengar yoga organisations · Where yoga equipment is itemised in an advert, this will only be accepted for equipment which is used within the Iyengar method. The name ‘Iyengar’ must not be used as an adjective attached to specific items of equipment e.g. use ‘blocks for Iyengar practice’ rather than ‘Iyengar blocks’ etc. · Goods or services which are not used in yoga and/or which are not acceptable within the Iyengar method will not be advertised in IYN · Advertisements for other goods (e.g. Books/CD ROMS/videos) will only be published if they concern the Iyengar method or have otherwise been approved by the Ethics & Certification Committee of the IYA (UK) If you wish to advertise in the next issue of Iyengar Yoga News, please send all text, photographs or artwork by the next issue deadline of 1 July 2009 to: j b co t g re a ve @ h o t m a i l. c o. u k Advertising rates Circulation: 2800 Quarter page: £40; Small ads: 50p per word NB. the Editorial Board reserves the right to refuse to accept advertisements or parts of advertisements that are deemed to be at variance with the stated aims of the Iyengar Yoga Association (UK). IYA (UK) does not necessarily endorse any products etc. advertised in this magazine.

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IYA (UK) Executive Council Officer

Rep.

Chairperson Treasurer Secretary Membership Sec. Vice Chairperson

Email

Telephone

Philippe Harari Pam Mackenzie Helen White

AIYI BDIYI CIYI Deputy Secretary DHIYI ESIYI GWISIYI IIYS KIYI LIYI Deputy Treasurer MCIYI MDIIY

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Name

MDIIY NEIIY NELIYI ORIYI SADIYA SWIYI RoI Rep RoI Rep Hon Mem Individual Individual Individual Individual Individual Individual

philippe.harari@runbox.com 01223 523410 pammackenzie@blueyonder.co.uk0208 3738356 white.helen@btinternet.com 01132 746463 Brenda Noble Nesbitt b.noblenesbitt@gmail.com 01913884118 Ros Bell r.j.bell@open.ac.uk 0208 3409899 Edgar Stringer yoglyded@yahoo.co.uk 01249 716235 Martell Linsdell martell@talk21.com 01943 465890 vacancy Andrea Smith andrea@iyengaryoga.me.uk 02392 466750 Linda Head head1@blueyonder.co.uk 0131 5552651 vacancy Mary Mulligan mulliganit8@btinternet.com 01273 604588 Brenda Booth brendaboothkent@aol.com Helen Green h.green@merseymail.com 01517 287207 Prabhakara prabhakara@freeuk.com 01214497496 Deb Bartholomew debrabartholomew@btinternet.com 01706 841942 Janice Yates

janice.yates@sky.com Brenda Noble-Nesbitt b.noblenesbitt@gmail.com Tessa Bull tessabull@onetel.com Emma Pinchin ezpinchin@brookes.ac.uk Wendy Weller Davies wendy@wellerdavies.co.uk Janice Chesher janicechesher@waitrose.com Aisling Guirke aisling_guirke@hotmail.com Eileen Cameron eileencameron@eircom.net Elaine Pidgeon elaine.pidgeon@virgin.net Patsy Sparksman patsyyoga@aol.com Louise Cartledge louise.cartledge@btinternet.com Alan Brown alan@dianalan.plus.com Diane Goldrei dianegoldrei@googlemail.com Sharon Klaff sharon.klaff@btopenworld.com Judith Jones jjyoga@btinternet.com

01613683614 01913884118 0208 3402091 01235 527 202 01142 363039 01872 552867

00353872891664

0035312841799 0131 5529871 0208 455 6366 01428 645825 01535 637359 0208 3981741

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IYA (UK) Committee Members Committee chairs are in bold. Co-opted (i.e. non-Executive Council) members are in italics.

Management Committee

Philippe Harari, Ros Bell, Alan Brown, Helen White, Pam Mackenzie, Judith Jones

Planning

Ros Bell, Alan Brown, Louise Cartledge, Philippe Harari, Pam Mackenzie, Brenda Noble Nesbitt, Prabhakara, Andrea Smith, Helen White

Ethics and Certification

Moderators

Richard Agar Ward, Margaret Austin, Brenda Booth, Tricia Booth, Julie Brown, Dave Browne, Penny Chaplin, Diane Coats, Sheila Haswell, Judith Jones, Marian Kilburn, Meg Laing, Sasha Perryman, Elaine Pidgeon, Jayne Orton, Pen Reed, Judi Sweeting,

Professional Development Days Co-ordinator

Judith Jones, Elaine Pidgeon, Ros Bell, Penny Chaplin, Pen Reed, Judi Soffa, Judi Sweeting,, Tig Whattler

Judi Sweeting

Alan Brown, Margaret Austin, Debbie Bartholomew, Julie Brown, Brenda Booth, Sheila Haswell, Meg Laing, Jayne Orton, Sasha Perryman

Junior Intermediate Assessment Organiser

Assessment and Teacher Training

Communications & Public Relations

Philippe Harari, John Cotgreave (IYN), Diane Goldrei (PR), Judith Jones (IYN), Sharon Klaff, Rachel Lovegrove (IYN), Mary Mulligan (PR), Lucy Osman (IYN), Andy Roughton (website)

Senior Intermediate Assessment Organiser

Jayne Orton

Elizabeth Tonner

Introductory Assessment Organiser

Sheila Haswell

Republic of Ireland Assessment Co-ordinator

Margaret Austin

Archives/Research

Debbie Bartholomew, Suzanne Newcombe, Janice Yates

Conventions/Events

Patsy Sparksman, Tessa Bull, Judith Richards

Iyengar Yoga News No. 14 - Spring 2009

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Iyengar Institutes & Events Listings

Avon

Please contact the events organiser for details of events

Bradford and District

22 February - Sheila Haswell 9 May - Jayne Orton 26 July - Gerry Chambers

Bob Philips yogabob@homecall.co.uk 0117 9639006 Alan Brown events@bdiyi.org.uk 01535 637359 www.bdiyi.org.uk

Cambridge

Please contact the events organiser for details of events

Dorset and Hampshire

Please contact the events organiser, Kim Trowell on

East of Scotland

Please contact the events organiser for details of events

Glasgow and West of Scotland

Please contact the events organiser for details of events

Sussex

Please contact the events organiser for details of events

Kent

8 April - Precila Diniz .

Sasha Perryman sashaperryman@yahoo.co.uk 01223 515929 www.cambridgeyoga.co.uk Elaine Rees 01202 483951 www.dhiyi.co.uk

www.eastscotlandyoga.org

www.gwsiyi.org

Brian Ingram brianiyoga@tesco.net 01444 236714 www.iiys.org.uk

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and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

Angela Hulm angelahulm@hotmail.com 020 8462 5868 www.kentyoga.org.uk

and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

01202 558 049 for details of events and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

Enquiries to Jon Turley 07974 950098 or e mail turley@talktalk.net. Other events will be organised for the autumn months and be posted on the website.

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Iyengar Institutes & Events Listings

Liverpool

Please contact the events organiser for details of events

Midland Counties

Please contact the events organiser for details of events

Manchester and District

Please contact the events organiser for details of events

North East

Please contact the events organiser for details of events

Judi Soffa mail@yogastudio.f9.co.uk 0151 7094923 Brian Jack jacksis@btinternet.com 01789 205322 www.mciyi.co.uk

Janice Yates janice.yates@sky.com 01613 683614 www.mdiiy.org.uk

Gordon Austin yoga@austinmg.wanadoo.co.uk 01915 487457

North East London

and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

Nancy Clarke

nancyclarke@btinternet.com

22 Feb - Sallie Suliivan 15 March - Chris Swain concentrating on the spine 26 April - Brigid Phillip

Oxford and Region

Please contact the events organiser for details of events

Sheffield and District

7/8 March - Annie Ciekanski

South West

4/5 April – Pen Reed 9/10 May – Gordon & Margaret Austin 20/21 June – Richard Agar Ward – Kirsten Agar Ward 26/27 July – Richard Agar Ward – Kirsten Agar Ward 18 Sept – Richard Agar Ward

0208 44 20617 www.neliyi.org.uk

O . R . I . Y. I .

and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

Jenny Furby jenny.yoga@btinternet.com 01264 324104 www.oriyi.org.uk Dominic Batten dominic.batten@btinternet.com 0114 264 9418 www.yogasheffield.org Jean Kutz jean_kutz@hotmail.co.uk 01872 572807 www.swiyengaryoga.ukf.net

Iyengar Yoga News No. 14 - Spring 2009

and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk

To book telephone: 07944 169 238 or email: sheffieldyogacentre@tiscali.co.uk

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Yo g a H o l i d a y s 2 0 0 9 at Penpont, Brecon with Sasha Perr yman

Easter : Thurs 2nd - Mon 6th April - Cost: £335 Summer : Sat 22nd - Fri 28th Aug. - Cost: £455

Iyengar Yoga News No. 14 - Spring 2009

Contact : Sasha at t e l . day t i m e : 0 1 2 2 3 5 1 5 9 29 e m a i l : sa sh ap e rr y m a n @y a h o o. c o. u k

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Instructional Iyengar Yoga DVD/Video

DO YOU NEED HELP TO PRACTICE YOGA AT HOME? ‘Practice and Enjoy’ with Julie Brown

Designed to help you practice yoga at home as well as in your class. For beginners and experienced students alike.

5 sessions of 15-20 minutes each.

Includes a relaxation session, plus limbering-in poses for the beginning of each session.

To order ‘Practice and Enjoy’ with Julie Brown or for fur ther information : 01625 879090 Julie.brownie@virgin.net £12.99 each plus P&P (Discounts for bulk orders) Julie Brown has taught for over 25 years and is a Qualified Senior Teacher of Iyengar Yoga

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STUNNING SPACIOUS HOUSE

WITH ATTATCHED YOGA STUDIO

FOR RENT IN RURAL S. W. FRANCE

• Period 1930’s house sleeps 7-9

• Purpose built, fully equipped studio for 12 with wall ropes.

• Ideal for informal groups or families.

• Additional adjoining gite, which sleeps 4 also for rent.

• Beautiful, peaceful river location.

www.tranquilgiteinfrance.com

Iyengar Yoga News No. 14 - Spring 2008

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Iyengar Yoga News Reader Survey We at the IYN thought now, at the start of a new year, would be a good time to get your views on the future of the magazine. Please take a few minutes to complete the following questionnaire and help us to publish your magazine the way you want it. Send in your view and you could be in with a chance to win a free yoga mat!

Please circle the following ☺☺ = very happy; ☺ = happy; = neither happy/unhappy; = unhappy; = very unhappy 1. Do you like the design of the magazine?

Rating ☺☺ ☺

2. Overall how would you rate the current content?

Rating ☺☺ ☺

3. Is the magazine relevant to you and your life?

Rating ☺☺ ☺

4. Magazine Content What would you like to see more or less of?

Articles by Guruji, Geetaji and Prashantji ☺☺ ☺

Yoga asana and pranayama ☺☺ ☺

Yoga philosophy ☺☺ ☺

Iyengar institutes around the world ☺☺ ☺

Health issues ☺☺ ☺

News from Bellur ☺☺ ☺

Iyengar institutes and centres around the UK ☺☺ ☺

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Are there any other issues you think should be covered in the magazine?

5. Where else do you go for information about Iyengar Yoga?

IYA (UK) Website Yes No Yoga Rahasya Yes No Other yoga magazines: Yes No (please specify) Other(please specify) 6. Do you have any other comments about the magazine?

7. About you Name* Contact Details* Gender Female Male Status Non-teacher Teacher *Name and contact details are only necessary if you want to be entered into the prize draw.

Please return this form to IYN at the following address: PO Box 56436, London SE3 7UU or you can complete this survey online by following the link from our website www.iyengaryoga.org.uk.

Thanks!

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