Iyengar Yoga News - issue 17 - Autumn 2010

IYENGAR YOGA NEWS

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The magazine of the Iyengar Yoga Association of the United Kingdom

ISSUE NUMBER 17

AUTUMN 2010

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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 7 A ut umn 20 10

Welcome to another issue of Iyengar Yoga News. Our main article is a fascinating interview with Mr Iyengar by Jane Munro, reprinted from the Summer 2010 issue of the Iyengar Yoga Centre of Victoria Newsletter. We also have the second part of Mr Iyengar’s commentary on Patanjali, with the third and final part due to appear in our next issue. There are also some more of the excellent guides to specific asanas by Judi Sweeting that we started publishing in our last issue; we are hoping that these will become a regular feature.

Apart from our usual notices and announcements, there is a report on this year’s Convention with Zubin Zarthoshtimanesh. The centre pages tell you all about next year’s Convention with Jawahar Bangera in Glasgow. You can use the pull-out application form to apply by post, or you can apply online at our website: iyengaryoga.org.uk.

Please note that we are inviting nominations to join our Executive Council as Individual Reps.; see the Secretary’s report for details.

As always, we are keen to receive letters, articles, reports or photos from our readers.

The deadline for the Spring 2011 issue is 1 December 2010. We hope that you enjoy reading this issue.

IYA (UK) contacts

Katie Owens: Membership and Office Manager Telephone: 07510 326 997 email: katie@iyengaryoga.org.uk Address: IYA (UK), PO Box 4730, Sheffield S8 2HE Jess Wallwork: Finance and Bookings Administrator Telephone: 07757 463 767 email: jess@iyengaryoga.org.uk Address: 15 West Grove, Bristol BS6 5LS Jo Duffin: Assessments and Communications Officer Telephone: 07795 443 375 email: jo@iyengaryoga.org.uk Address: PO BOX 235, Royston SG8 1BU

Editorial Board: John Cotgreave, Philippe Harari, Judith Jones, Lucy Osman, Tehira Taylor Layout & Design: Lucy Osman Articles to: editor@iyengaryoga.org.uk Copy deadline 1 December 2010 Advertising: John Cotgreave jbcotgreave@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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An Interview with B.K.S. Iyengar by Jane Munro Mr. Iyengar's Commentary on Patanjali Reflections from the IYA Convention with Zubin Zarthoshtimanesh

by Emma Rattenbury Trikonasana - Ardha Chandrasana - Anantasana Vashistasana compiled by Judi Sweeting (cont. p.32) IYA Annual Convention 2010 (including booking form) Jose Maria Vigar Teaches in Sunny Bournemouth by Jenni Doohan

Member Information 41.

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Reports Professional Development Days Teacher Trainers Assessment Results Institutes and Events

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An Interview with B.K.S. Iyengar October 28, 2009

by Jane Munro

the papers over, expecting that if he were willing to speak about them - he’d set a time for me to return. Guruji scanned the first page, looked up, and said “Yes.” It was clear he meant, go ahead.

Now. Luckily, I’d brought my digital recorder.

Perhaps I should set the scene for this interview, and say a word about my transcription.

The interview took place on October 28, 2009 in the library of the Ramamani Iyengar Memorial Yoga Institute. I’d been in Pune for a month, one of a flock of students attending classes and practice sessions. From nine to noon, B.K.S. Iyengar would be in the yoga hall with us, doing his practice, so I’d had a chance to observe him daily. And, I suppose, he’d also seen me, though we’d only exchanged a few words. In preparation for this interview, I’d honed five questions and printed them out on two sheets of paper. Guruji had been very busy, but finally on this afternoon he had time to look at my questions. I handed 2

He sat at his usual desk with me opposite him. There was no great distance between us. Our conversation was comfortably intimate though not at all private. We looked directly into each other’s eyes. I was nervous but calmed down. Other people were waiting to see him. Stacks of paper sat before him. I didn’t know how long he’d have for me, so – at first – felt the need to rush through my questions.

That was not how he chose to proceed; he continued to speak about my first question, ignoring subsequent questions, until he felt satisfied with his answer. As you’ll see, I had interjected others. Gradually, he incorporated his responses to those further questions into our conversation. I, slowly learning to relax with him, began to listen at a deeper level.

It was a remarkable experience.

I’d guessed it would be inter-

esting; what I didn’t anticipate was that I’d find his attention, in and of itself, a blessing. I think his power to see into others comes from his extraordinary selfmastery and self knowledge.

That afternoon, I was the one receiving his gaze and insight.

Something about this was exhilarating. I think the closest I can come to describing it is to say I felt an awareness flowing through him which warmed my heart and lifted my spirit. It was freely given – an open inquisitiveness and engagement. In the interview, he speaks of the consciousness developing rays, as does the sun. I felt like a plant on a sunny day – nourished and better able to grow.

I am not a yoga teacher, just a student. But, I felt Guruji paid as much attention to my questions as he would to those of someone with whom he’d worked for years. What mattered was getting as close as he could to conveying his own truth – to getting the “infinite subject” of his experience, spiritual in character, into the “finite” restrictions of words. He said the cells in his body, though they lack words or language, send him messages, talk to him. He

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said his practice is guided by the discipline of listening to what can’t be put into words; that his cells chant prayers and send him petitions. In this way, he said, they bring life to the dark and unholy parts of his body. What follows from this is that the parts of the body which are holy are those brought into the light, heard, and known by the mind. Is this not fascinating? I could extend from it to say – what mattered to him was to make the obscure and confusing places in his answers to my questions “holy.” Knowable. Alive. Able to grow. And to do this in the vehicle of English.

B.K.S. Iyengar – author of whoknows-how-many books, honoured world-wide – works at a small, chipped table just inside the entrance to the institute’s library, downstairs from the reception area, bookstore, and offices. His desk is next to the landing. While we talked, various people came and went.

At one point, a woman brought him a cup of tea. He sits on a wooden arm chair that has a folded sheepskin and a flattened blanket on its seat. A light bulb, encircled by a wide aluminum shade, hangs above his papers.

They were stacked in front of him in two piles, including the book manuscript he was working on. Students sat at nearby tables doing their own reading and writing. A librarian worked at a further desk. The library is quite narrow and modest in size, crammed with tables and chairs. Locked book-

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cases with glass windows line its walls. He works there daily from 3 pm to 6 pm. As far as I can tell, this is the setting in which he has written his books. It’s also where he deals with correspondence and speaks with visitors.

Now, about the text which follows. In transcribing this interview, I made the choice of leaving it pretty much verbatim, skipping only interjections like “uhh huhh” and “yes” and some mentions of laughter which sound normal when heard but become distracting in print.

Here and there, I’ve added a comment or a footnote. In a few places, I tightened it up by cutting some redundancy. I did consider “cleaning up” the interview more fully. That might have made it easier for a reader to follow. But, had I formalised it in this way – Englished it – I feared something of its warmth and immediacy might have been lost.

Worse: you would have met the text through the imperfect lens of my interpretation. I wanted to preserve both the feel of talking with this extraordinary man and exactly what he said. My hope was to give you access to the experience – place you in the library beside the others there that afternoon – so you might hear this interview and listen to B.K.S. Iyengar with the ear of your heart.

Finally, I would like to thank Shirley Daventry French, my senior teacher, for writing to Guruji to ask him to grant me

this interview, and Margot Kitchen, another senior Canadian teacher, who gave me generous support and encouragement while I was in Pune.

The Interview, Part One

JM Thank you very much for being willing to do this. It means a great deal to me, and it will mean a lot to the Iyengar Yoga Center Newsletter. We have many students who read it.

BKS Yes. I'll try my best. I’m not an all-knower. I’m a student, after all. I may be a little advanced.

JM You are just a little advanced.

BKS Art isn't finite, but our practices are finite, so naturally it's not so easy to speak on an infinite subject by a mortal body.

By a mortal intelligence.

JM Yes – well, I think you have had many years of practice at doing this.

BKS That’s the only thing I can say all of. [laughter] How he can be “within” and also “without” at the same time

JM In the month that I've been here, I've been astonished by your ability to carry on your practice in the midst of everything that's going on. One day I was in the hall and you were practicing – you were deep in your practice – and you noticed a student whose blood pressure

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was going up, and you called out, and there were people who went and helped him. So you notice all of this “without” while you are deep “within.”

BKS Well, by looking at them and their practices, the message comes to me that … ah, something is going wrong, and I have to correct them.

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very moved by your humility – that you are right there with us, practicing as we are. I'm very moved by this.

Comment: As you’ll see, Guruji ignores this new question, even after I reiterate it, and continues his response to my first ques-

JM How can you help students learn this ability to be within, and also without, at the same time?

BKS Well, you see, it's not so easy. It's a long process. Anyone who starts in the beginning cannot reach that level at all.

Even for me, I’ll make a guess, it’s taken fifty or sixty years to go within and to be looking out. So my intelligence would be looking in, but my eyes will be looking out. So intelligence is also an eye, it is an intellectual eye, so I use the intellectual eye inwards and the visual eye on students while they are practicing, so I do both the things at the same time.

JM It's astonishing. It astonishes me.

BKS So, I don’t get disconnected from my practices.

JM I can see that you don't.

About humility and confidence, as well as being “within” and “without” at the same time

JM And this brings me to my next question which is, I've been 4

goes in. So as the mind goes in, we have got the external body and the internal body. Internal body is the mental body, where their intelligence, their consciousness, their ego -- or Imaker, or I-ness, whatever you may call it -- is stored, all the interior parts of the outer body.

So the mind plays a dual role. It has to satisfy the senses of perception, and at the same time, it wants to satisfy the self.

By the practice of asanas, the dual mind becomes the single mind. So that takes a longer time.

JM Yes. I'm also struck, because not all yoga teachers, unfortunately, have humility.…

tion. In what follows, he’s still speaking to the first topic.

BKS See, anyone who comes to practice in the beginning, they'll only go for external benefits. Exterior benefits only, because the mind is close to the senses of perception; the mind tries to satisfy according to the dictates of the senses of perception and the organs of action. So it will take long to reverse, to make the mind take a U-turn: for the senses of perception, which may take time, but at least while students are practicing, even though they may be novices, they will tell you that when they practice, automatically the senses of perception go in, so when they go in the mind

Comment: Once again, my nervousness has prompted me to push ahead, but he’s not deflected and carries on speaking to the first question.

BKS There are two types. You people do not understand; perhaps you will today. They call it meditation. But reflection – actually, reflection is meditation.

So as I reflect, so I am meditating; but for the observers, they think that I am practicing the postures for my health, or something like that. That’s their opinion, but they cannot enter into my soul to find out how my self did, the years when I am doing it.

JM

Yes, that's true.

BKS So for me, meditation is complete. My practice is

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completely reflection, or reversing the agents of the self to be close to the self.

JM Reversing the agents of the self to be close to the self….

BKS That is, from the senses of perception. The body, the senses of perception, all systems of the body: mind, intelligence, consciousness should draw close to the center of the body.

JM And that also provides you with the humility I see?

BKS Naturally. You see, humility comes from the heart.

Actually, the head is the seat of the ego. Heart is not the seat of the ego at all; head is the seat of the ego. And heart is the seat of humility. And those who will practice yoga, if they know how to keep the head, because the mind is exactly in the middle of the two hemispheres of the brain, so if one starts seeing, not from the hemispheres of the brain, but from the center of the brain, which is the mind, which connects the two hemispheres of the brain, the two hemispheres of the brain come under control. And, at that time only, one subjectively experiences what humility is: it cannot be taught.

JM That's very interesting.

What is the balance then, between humility and confidence?

BKS

Confidence is where

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maturity has set in. Confusion would be there for everything.

So when the confusion is removed by the thinking process, corrected, naturally the confidence comes. So when the confidence comes, with that confidence you develop clarity.

Through clarity you develop maturity. Through maturity you get wisdom. Through wisdom you practice. [laughter]

So there’s a process to what I say. First we begin to develop intellectualism. For any beginner, confusion will be there, so that’s why they all work: to get clarity.

And slowly, slowly, when that comes, then they practice through their wisdom, by their maturity: what is missing? what is not missing? what is correct? what is not correct? how to correct where the intelligence does not flow at all in the body?

– there are lots of dark areas in the body.

You see we have got several sheaths – kosas, we call them –

and we have seven kosas actually, not only the five called annamaya, pranamaya, manomaya, vijnanamaya, anandamaya. Anandamaya is the fifth kosa; that means it will be citta, because the kosas are going to contribute to Nature. But what about beyond Nature? So, beyond Nature, is the Soul. So we have to think of that also. So the connecting link between the citta – between the consciousness – and the Soul is the conscience, so that is the sixth sheath of the body, which nobody pays attention to. It is the lost difference between consciousness and conscience.

A culture which is information rich and attention poor, and more about being “within” and “without” at the same time

JM Our culture is so information rich and attention poor.

It seems as if this is becoming more and more the situation.

BKS

Because we have not

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distinguished the consciousness and conscience. According to yogic science, as we have got senses of perception, we also have a sense of judgment. It comes from the conscience, known as antahkarana – we can call it antahkarana: there is a word for it – so the one which connects the citta with the Soul is the antahkarana. We call it dharmendriaya.

JM

Dharmendriaya?

BKS Sense of virtue. Patanjali explains in the fourth chapter what is called dharmameghah samadhih. The mind should reach that state of intelligence that virtue should flow like the torrential rains.

JM

That would be wonderful.

BKS But that people cannot understand, but he has said it.

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So that’s enough for us to think.

We may not be able to reach that, but it is possible, if one goes on working, that one can experience that virtuous state in their sadhana. After maturity, to practice means it is virtuous sadhana. To practice is to reach the righteous life. So when you reach the righteous life, then that righteous life has to change into a virtuous life [laughter] and that is the effect of sadhana.

JM That's wonderful. But what about those of us prone to information gathering and learning “about’?

BKS Information gathering is a view. Then they end up only with views. But how – how to bring understanding to views: true or not? You have to put into practice. Is it not?

JM

Yes. It’s true.

BKS So that the moment you put into practice – and this is what Patanjali also said – verbal analysis and reasoning should meet together, and then there is judgment. Right judgment comes: pratyaksa jnanendriya. He speaks of that in the first chapter, the 17th sutra. The two hemispheres of the brain are further divided biologically into two: that means four “hemispheres” of the brain.

Patanjali speaks of the four intellectual parts of the brain, not biological conditions of the brain. These are his four: the analytical brain; the reasoning brain; the brain which has experience of the bliss, our joys and sorrows; and the one which experiences that, and the true self. So these are the four parts of the brain. Patanjali explains in such a way that the I-feeling – as you say, the feeling of I, the feeling of ego – is in the information level.

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Vitarka and vicara are on the information level.

JM

Right.

BKS When they join together, synthesize together, then there is a joy. Because you’ve come to the conclusion that cause and consequence have met together, are knit together, so there’s no further doubt, so cause and consequence have come to an end, so you experience a joy.

And at that time, at that time of bliss, the self gets neutralized, the “I”. So when it gets neutralized, then one experiences the true quality of the Self, according to yoga sutras, you know? So this is very beautiful. I don't think anybody ever explained, but that is the meaning of what I study about, that.

JM Thank you, very much, Guruji.

BKS And, similarly, in 1:33; he divides also the four chambers of the heart. We have two ventricles, two auricles. But he speaks of that in an emotional intelligence way as friendliness, compassion, gladness, and indifference. So that means the union of the head with the union of the heart. For that reason we practice yoga so that head and heart work together in our practices. So that there is no other flow of information to the head, or no feelings of emotions from the side of the heart. So that one experiences the eternal time, where the time becomes timeless because it has no

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movement. That is within and without.

JM That is, within and without. That is also an answer to my questions about humility and confidence, and the information cycle to which we are so addicted.

The Interview, Part Two – How he goes about his writing

JM The next area that I wanted to ask you about is your own writing practice. Since I'm a writer, I'm curious about this.

You've talked about your asana practice, and about your pranayama practice, and about your teaching, but I haven't read about your writing practice.

BKS No. I'm a rather raw student in writing, still. [laughter] JM You have written so many wonderful books!

BKS Well, but each time I have to correct it ten times or fifteen times. Now, what I am writing is the third time correcting. Same book.

JM But I think that's how writers are….

BKS No. Many writers do not do like that.

JM

Oh, but I think….

BKS No. Because they work from the head. So here I have to find out, whatever sentence I write, whether it is coming from

the experience outside, or just from an expression of words.

Because lots of writers I’ve seen create a lot of confusion. So I don’t want to create confusion in my practice, in my sadhana.

So, that’s why I have to write and rewrite, read and reread, so that the doubts are completely removed.

JM That is how I have to write, too. [laughter] Very slowly, going through it many times, and trying to recognize what it is that’s speaking.

BKS Because experiential knowledge, we've got plenty. But expressive words are few. So, one is immeasurable – one side, my sadhana, is immeasurable – and on the other side, the words are measurable, so I'm caught in between. So it's very difficult to express the experiences. Sometimes the words do not come at all.

JM Yes. I know! Do you see your writing practices as part, as akin to….

BKS No, no, no! I'm not interested in writing practice at all. Please know that I'm not interested in that part – writing books or anything like that.

Circumstances are forcing me, because people say you explain but we forget, so can you put it into black and white so we can read and remember. Beyond that, I absolutely have no taste for writing. I have a taste for practice, not for writing.

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JM So would you say that your writing is part of your teaching?

BKS Yes. It is100% part of teaching.

JM When you write, do you work on one book at a time, or do you have a number of them going?

BKS No. Actually, I said I’ve written books by process of consensus of other people. So I have no idea at all. Even what I’m writing, working on now.

Only, it struck me several years ago, but until now I have only sat on it.

JM

Right.

BKS So the name of the book is going to be called: Yogic Advice and Essence. So advice I’m giving on one side, and the essence is where I'm regrouping or reiterating the sutras for people to understand. So that, as you say, is information: first I have to give information.

Now, even if you read the yoga sutras of Patanjali, they speak of cittavrtti nirodhah without mentioning the consciousness.

How is it that a man of intelligence does not speak? So it is a compound word, cittavritti is a compound word: waves of the consciousness, but he has not explained the first word, what citta is. And if we’re going to understand. it’s a real sideways task. What is the source?

The root of the thought waves?

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JM Do you think that it comes through?

BKS No. But, it does come in the fourth chapter.

So how do you understand? If you ask anybody: what is consciousness? they cannot tell you at all. But you ask them what is, ah – movements of the consciousness, such as sense modulations, modifications, vacillations, fascinations, all this would be said. But, what is consciousness?

JM

It’s very hard to say.

JM

Okay.

BKS That's what I'm saying!

So I'm bringing that into view.

I’m giving the information – so they know from the source, how, from the source, the actions take place.

BKS Now, as you said, you've taken this. I’ll give an example.

This is the third time I must have written, which is no English at all. I’ll give you a chunk: “Consciousness: citta is like a disc of the sun at the time of raising and setting without any rays.” So people cannot understand, right? So I have to work. Now, “like the disc of the sun which has no rays at the time of rising and setting.” The consciousness is like that. It’s like a disc without any thought rays.

“As the sun raises up, millions and millions of rays generate, penetrating the world with heat.

In the same way, similarly, the

consciousness generates thought waves by various means.” So this is how many times I have to work to write. See: one, two, three, four [flipping through his drafts] -- it’s the fifth one. [laughter]

JM I have files this thick of one poem! Not that I think that's a wonderful thing.

BKS How to make people to understand? I do the same thing.

JM Do you rely on readers to give you feedback?

BKS No, no. I can't do all those things. This yoga is a very difficult, practical, subject.

Theoretically, writing on yoga is not worth reading. Anyone who writes a book on yoga, without a good background, just having words – such books are not at all worth reading. But the market is coming with lots of books. For example, there was a book sent to me for review.

Just last month I read it. They say, a book – guide – for teachers. There's not one sentence how to guide a teacher! And the book will be sold like hotcakes because the title’s very good. So the people get carried away by the title, but when I read inside, nothing.

JM Yes, I understand. So then, when you start writing, do you write by hand?

BKS

By hand.

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JM And, do you go through, say, four drafts before you have it typed up?

BKS I'm a conservative; I belong to the old generation. So how do old generations do writing? I do that.

JM You work, and you work, by hand, until you reach what point? When do you give it to someone to type up?

BKS Unless and until it gives me the satisfaction that I explained well. I go on working on the same thing until it sets in.

JM Do you have publishers, and readers, who give you feedback?

BKS My friend, it is not publishers! You know, the recent ways of publishers asking the artists: you have to pay – you , the artist, have to pay for publishing the book in the beginning.

JM I wouldn’t think they’d need to make you pay for much.

BKS It’s going on everywhere because they're not sure that the book will be sold out. So, naturally, they want some protection. Fortunately, they know that I do not repeat, I give always new things, so they are – publishers are waiting for me.

JM I'm sure the publishers are waiting for you, Guruji! I’m certain that they are. Your books are read by many, many people,

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all round the world. We’re looking forward to the next one.

Thank you for answering the questions about your writing “practice” and telling me – clearing up the idea I had – that it is a “practice.”

BKS No. Even this is a sadhana. This is also a sadhana for me. [laughter] So it's not just writing.

JM No? You sit down every day and work at it?

BKS I work to clear and clarify and find out. To find out, I even give it to raw students to read – whether they understand or not. If they don't understand, again, I redo it. So that even the average intellectual can grasp this difficult subject. It is a spiritual subject, so naturally I can’t talk in that language where others do that.

JM Yes. So you have a very clear sense of the reader when you're writing, and the reader is exemplified by your students.

That, I think, is really clear.

The Interview, Part Three – Practice for older students

JM The next question that I had was about practice for older students.

BKS Yes! I’m an old student! [laughter]

JM Well, you are more than a student!

BKS I’m going to complete 91 soon.

JM I know! It's extraordinary! I saw you do an amazing backbend yesterday. I can't imagine anyone else at almost 91doing a backbend like that!

BKS That is devotion and dedication. I am dedicated to the subject. You know people go to the church and pray. I go to my temple; I practice. The others chant; I practice. That's all the difference, you know. My practice is a chanting. Each cell

BKS Even this [touching the manuscript he’s working on] may be read five, six times by different people. Then only, I am straight. For no doubt should be there.

JM I understand. That's very interesting. Thank you!

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in my body has to talk on its own. They have no language but they will talk, and send the message to me: you are not attending here, you are not attending here, don't make this part unholy. So the message comes to me, and creates life there.

JM And so that is how you shape your practice? [He nods.]

Over the month that I've been here, I've often observed you doing very long holds of not too many asanas in your morning practices. Is this generally a good way to practice for older students?

BKS Old people cannot do quantity. So, quality: to do, they have to use their brain. Like I said, some maturity will be there for older people, so they have to use that maturity to see that the self – like water which spreads 10

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all over, evenly.

So when one reaches old age, one has to learn how to spread the consciousness, like spreading a carpet on the interior body, the exterior frontier. So that would be what the elderly people should do, not just as a physical exercise, but as a seeing: let my soul spread in the body like I spread the carpet in my room.

JM That's a wonderful image! It's very vivid, and very memorable!

Facing old age and death

JM And then the difficult question that I have, I hesitate to ask, but it is something people think about and talk about. I'm sure that, at almost 91, you have come to terms yourself with the fact that you won't be with us forever. But how can you help those who, I know, will be very unhappy to lose you? How can you help people prepare, or deal with -- to come to terms with, this?

BKS When they come – my job is only to help when they come. To [anticipate their future needs] would be ridiculous.

That's not true compassion.

JM

Right.

BKS For me, my confidence is still so strong, because I’m quite physical. I’m not becoming the victim of the mind. I am still the master of the mind. That’s why I am practicing. So I tell the old people how to come out of the pit of the mind, which creates a snake pit in you. Mind creates a snake pit, so the fear goes on increasing. You can’t come out of it. That's the old age – sign of old age. So one has to come; you cannot be a victim of the dictates of the mind. The mind dictates: No, it is enough!

Even if you will tell me. Because at this age, the muscles cannot bear the weight of Sirsasana, which still I do! I get pain.

The pain is there, but I also do it. I do twenty minutes, thirty minutes.

JM I know. I have watched you. It’s amazing!

BKS So many people drop off.

Even, if you want, I show you here: the neck, you know, like cracks. You can hear the cracking sound when I’m practicing, no?

But it has not made me nervous, or anything like this. I continue, no? I do not stop automatically.

But it is there, still, not so high.

In the beginning, it frightened me. Like a cracking sound [cracks his knuckle], you know?

People could hear just standing.

What’s that sound?

JM

It would be frightening.

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BKS Now, I can create that sound on my own! Now I can create! Because I’ve learned! [laughter]

JM So you have control over that sound, as well as over your mind.

BKS I observe how it comes, and so, how the nerves do not behave.

JM

Right.

Comment: The other people in the library, listening to this interview, burst out in laughter when Guruji talked about how he can create the cracking sound in his neck.

About having a “vision” of what will happen

JM What is your vision of what will happen to the institute?

BKS My friend, at the age of 91, do you want me to develop vision? God is calling me. My vision is to be close to God. No. All these things are now, nowhere different, eh?

JM So you don't have a particular vision of what will happen?

BKS I never practice with a vision. Therefore, I do not advise what the future will be. Nobody told me what yoga was. Not even my guru guided me, what yoga is. I started practicing; nobody answered my questions

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in my early days. So I used to tell them, don't talk for me. Write to me what your experiences are.

In the year 1958 – even students will tell you – I used to get blackouts in the practice. So I asked Shriman Krishnamacharya, my guru, everybody. Not one could answer me. Now at your age, you are to test it.

I said that is only a frame of mind. That is not the true way of seeing.

Then I work. When I, you know, do Vrschikasana , I could not do even two, three. So one or two, immediately I used to feel, no: I should completely lose my consciousness. Till then I tried.

I went on increasing – four, five.

So let me try one more.

Can I try this? Can I continue?

Then I came back

on the infirm side, due to: “do this,” “do that,” “do that.”

That’s all.

JM Thank you very much, Guruji.

BKS

God bless. God bless.

BKS

Thank you. God bless you.

JM

Thank you very much.

We would like to thank Peggy Cady, Roger Champagne, Johanna Godliman and Jane Munro from the Iyengar Yoga Centre of Victoria (Canada) for providing us with the text and photos for this interview. Photos are by Greg Fensk.

I never heard these people’s words. I did not follow them. If I’d followed them I would have fallen. So I used to question: Have you done it? Have you got it? Don't give me from your head. Tell me the fact. Have you ever done? Nobody’d ever done.

So that means, with these ideas, I just pick up information: that old age means you may get all these things. I had it! But how to conquer it?

JM

Wonderful.

BKS So I worked like that, and learned more and more. That's how I developed confidence. If I'd not continued, probably I would have – you know – been

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Mr. Iyengar’s Commentary on Patanjali Part I of III: Introduction (cont.)

Samadhi Pada First let us examine the first pada (chapter) Samadhi Pada. Samadhi contains two words; sa means "alike", "similar", "auspiciousness", "goodness", and "virtue" and adhi means "the base".

When Patanjali says in sutra 1.3 that the core of the being should be awoken so that it finds its true seat, it follows that the virtuousness of that core should be diffused throughout the body, it should illuminate our fibres, our blood cells and our nerve cells. That is the meaning of Samadhi, not merely "trance". Adhi refers to the core of our being which is the base of our existence, and in Samadhi the goodness of this core fills the entire human system. So the first chapter, Samadhi Pada, deals with these internal practices (antaranga sadhana) and it is very difficult to understand these on the normal intellectual level.

So why did he choose to talk about the most difficult subject first? He begins by defining the fundamental terms. Therefore he must first explain the constitution and functioning of the citta. I feel this is especially important for Westerners, because the Indian sages distinguish between several different aspects of what Westerners just refer to as "mind". Citta includes three

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different aspects of the human being, which I have called "mind", "intelligence" and "consciousness': Suppose the mind dominates the entire brain.

Then the intelligence and consciousness are compressed, while the mind is enlarged and appears to be the whole of the brain.

Suppose, however, you are given some deep thought to think about. Then the intelligence swamps the brain whilst the mind and the consciousness are compressed. However, if you are totally absorbed in something without the functioning of the mind or the intelligence, then it is the consciousness which appears like a ray of light shining from the soul.

This is where Westerners fail to distinguish between the various compartments of the "mind". For them it is all the same. But Indians have precisely described the mind as the outer cover of the intelligence, the intelligence as the outer cover of the consciousness, and the consciousness as the outer cover of the soul.

These arc the three inner layers of the five layers they call the annamayakosha, pranamayakosha, manomayakosha, vijnanamayakosha and the anandamayakosha – which I am sure you are all Iyengar Yoga News No. 17 - Autumn 2010

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familiar with – the anatomical body, physiology body, psychological body, intellectual body and the causal body.

Citta-Vrtti: The Fluctuations in Consciousness These three layers-mind, intelligence, consciousness-that make up the citta all have their origin in the soul; they "sprout" from the soul. These different aspects of the citta create vrtti – usually translated as "thought waves". It is the presence of these thought waves that creates what we term a "disturbed state of mind". Patanjali analyses these thought waves and divides them into five types (1.5 - I.ll). You can experience thought waves by direct contact (with objects), through the reception of ideas or where the mind works together with the senses to ensure correct perception (because sometimes the senses of perception can misperceive).

These are known collectively as pratyaya, the first type of vrtti. The second vrtti is known as viparyaya. Here the senses of perception deceive us. The example often given is of the observer who claims that the rabbit he is watching has horns. In the same way a jaundiced personality cannot see colours correctly. The senses are not well trained and wrong perceptions arise in the form of various thought waves. The third type is vikalpa, "misconception". In this case, although the senses of perception work, the mind cannot conceive correctly and thought waves are produced according to those misconceptions. The fourth vrtta is sleep. In sleep everything is silent. If there is no silence, sleep will not come. It is only when you wake up that you remember your existence, "Oh, I slept well”. However, that "I" is the witness who remained throughout. The yogi says that you must search for that part of you which witnessed your sleep. In this way that vrtti can be a guide to understanding. Nidra should not be confused with dream. Patanjali uses the word abhave – ”bhava" means existence, “a” is the negative. There is no feeling of existence, only emptiness; so Patanjali is referring to deep sleep.

For the ordinary person the part of their experience, which is nearest to state of samadhi, is Iyengar Yoga News No. 17 - Autumn 2010

sleep. In sleep there is no pain. Even a cancer patient sleeps. During sleep he or she is not aware that she has cancer. It is only when she awakes that the impressions return, “I am a cancer patient!" So sleep is the highest state that an ordinary individual encounters. If we can retain that mind free of fluctuations in our waking life; if we can achieve "consciousness sleep", then that is samadhi!

The last vrtti is smrti-memory. According to Patanjali, memory is both a friend and an enemy, a hindrance and a help. Later on Patanjali talks of the profound level of memory (1.20), but here he is referring to the superficial functioning of

... this book is a code for human spiritual development and contains directed instructions for a code of living, a code of conduct.

memory. He explains that this memory consists of the imprints which come from the other four vrttis, direct perception, misperception, misconception, and unconsciousness. How do you bring to the surface your past experience of these states? By using the memory. Can you use your memory to recollect these experiences and use them to cultivate yourself and bring illumination?

This does not mean that you stay in those experiences. You use them as a springboard to move on from those previous experiences. That is the transformation of thought waves that takes place through smrti. So smrti must be understood in connection with the other four vrttis.

Vrttis and their Associated Kleshas Patanjali goes on to say that as there are five

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kinds of vrttis, so there are also five kinds of pain and five kinds of pleasure associated with them.

The vrttis can be painful (klishta) or pleasurable (aklishta = literally "non-painful"); however it is more complicated than that since a pleasurable thought wave can sometimes result in pain and similarly a painful one in pleasure. We must then ask ourselves, "But what are these five pains and five pleasures?" The five pains are explained, fiftyone sutras later, in the second chapter. There he defines the five kleshas (11.3). Klesha is derived from the same root as klishta and although it is usually translated as "affliction", has essentially the same meaning. You will see how difficult the Yoga sutras are to understand; how the different parts of the work are interrelated in a complex way.

Avidya, the first klesha, means "ignorance". He means specifically the ignorance of right understanding and spiritual knowledge. Astmita refers to the attitude of the know-all who, as someone is telling him something, before the speaker can even finish, says, "Oh, there is nothing to that, I know that!" These two – asmita and avidya – are intellectual defects, intellectual diseases, intellectual pains. The next two are raga and dvesha – "attachment" and "aversion", respectively. The order he puts them in is important for joy leads to attachment and attachment then leads to hatred and pain. Patanjali describes the process but how do we avoid attachment in the first place? We must develop equipoise of mind. Otherwise we will develop these emotional and mental problems, which are now termed psychosomatic and psychological diseases. We run to the psychoanalysts for help. But we must be our own psychoanalyst and get to grips with the problems of avidya, asmita, raga, and dvesa within ourselves.

That is what Patanjali is saying.

The last klesha is abhinivesa (attachment to life).

This is an instinctive defect. We know that sometimes the instincts rise to the surface. The yogi must transform this instinctive knowledge into interior knowledge – the core of being. What does intuition mean? It is tuition from inside.

What teaches us from the inside? It isn't our 14

intelligence but something beyond that. It is knowledge communicated directly from the cells.

This is intuition. So, by this process, instinct disappears and is transformed into intuitive knowledge.

So when the yogic sadhana has conquered the cells then all the vrttis are stopped.

Abhyasa-Vairagya: Practice and Renunciation How do we stop these vrttis? Let us return to the first chapter. In sutra I.12-I.16 Patanjali says that we accomplish this by practice and renun ciation. But why does the idea of renunciation appear so soon? Surely this is not practical? How can the uncontrolled mind be renounced? It is uncontrollable, is it not? So how can we renounce it? Patanjali has given the answer to this in the fourth sutra. (1.4) lfrtti sarupyam itaratra (Otherwise the consciousness is involved in the fluctuatuions).

Through restraining the mind you reach that exalted state in which you see the soul but you cannot maintain this state. The mind likes to be supreme, to have control, and as the mind reasserts itself, the atman (absolute consciousness) recedes. Like a powerful magnet that draws iron ore, the mind drags the self towards the thoughts. Patanjali says you must renounce that.

As soon as you renounce this pulling of the self by the mind towards the thought waves, then consciousness will draw the mind towards the soul. Then there is a distance from the thought waves. If the soul goes towards the mind, you are trapped; but if the mind goes towards the soul, you are free.

This process is known as abhyasa-vairagya (practice and renunciation). These two aspects cannot be separated. You have to go on practising.

What must you practise? He has not described any practice yet. He is referring to anusasanam, the code of conduct, discipline. As I said, yama and niyama are guna vrtti nirodhah. By conquering your habitual patterns of behaviour, your character, you stabilise the mind. If the character is stabilised so is the mind. This is the important connection that Patanjali makes. Now what is

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the practice? (I.14) Sa tu dirgha kala nairantarya satkara asevito drdha bhumih. When the effort is continued without interruption, for a long period and with devotion, the foundation of practice becomes established.

Everybody who comes here asks, "How long do I have to do Yoga before I experience these things?

When will I achieve self-realisation?" Isn't that so?

Patanjali has already answered these questions.

Uninterrupted practice, for a long time, with dedication and devotion makes the foundation firm. He doesn't speak of the final goal. He talks about the base. What is that base? He means that state in which the mind, which is the origin of all disturbances, becomes stable. He does not speak of samadhi but of stability.

And when that stability comes, you can control the mind. He uses the word vasikara, which means keeping a grip (11.5). So, keeping a grip on that state is vairagya. Vairagya is negative as abhyasa is positive. In the same way yama is "what not to do" while niyama is "what to do': So vairagya is to be free from attachment. In the second chapter he describes how happiness leads to raga (attachment) (11.7). Vairagya is to stay free from that raga. Again do you see the intricate connection between the chapters? But we must not jump about too much. However, it is good that you see how the different chapters are intertwined and that you understand how this makes an exposition of them very difficult. So abhyasa-vairagya is the practice of methods to keep the mind closer to the soul than to the body.

Types of Practitioner Patanjali says that there are four types of practitioner (sadhaka): mrdhu, mudhya, adhimatratvat (I.22) – feeble, average and keen, and tivrasamvegin (1.2 I) – supremely enthusiastic. The Hatha Yogatexts also describe four types of practitioner. Many commentators count only the first three in Patanjali, but the tivrasamvegin is also a type; he is the supremely enthusiastic sadhaka who already has a restrained mind and Iyengar Yoga News No. 17 - Autumn 2010

for him true freedom is at hand. For him it is timeless but fot the othet three types this freedom is time-bound.

Many commentators have pointed out that for those who have succeeded in renuncification, freedom is quickly and easily realised. But each individual can only renounce so fast. It is only when they reach the highest level, the level of genius, that freedom is attainable. But they are geniuses as a result – of their previous efforts.

They have been practising in the way that Patanjali has described for many lives and the imprints of these previous lives have moulded their genius.

We may say that we do not believe in karma, past lives and reincarnation. But are we not refining our actions every day? The process of refining has to continue; the quality of consciousness that we develop in this life is the seed of our future life.

There is a continuity.

So Patanjali says "train!", even if you have not had success. And we must encourage all: those who say, "Oh, I practise once a week", those who say "I do it twice a week", "three times a week" and so on. This is mrdhu, madhyama. And also those who say "I am practising five hours a day" – this is adhimatratvat. But remember, this does not mean hours of teaching, do not; include teaching time, teaching is not practising, not abhyasa. So the student who devotes five or six hours a day to practice is the keen student. Intensity of practise can similarly be graduated. If you are at a low ebb when you practise that is mrdhu, average intensity is madhya and high intensity is adhimatratva.

Whatever the hours spent or the intensity of the practise, Patanjali encourages all to continue; it will take time.

The Four Aspects of the Brain When the practice is continued, the controlled and uncultured mind becomes a cultured mind. In the cultured mind pramana, viparyaya, vikalpa, nidra and smrti are replaced. Vitarka (thought) becomes savitarka (auspicious thought) and vicara (analysis) becomes savicara (auspicious analysis); Patanjali is describing a controlled and auspicious

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way of using the thinking and analysing faculties of the mind. Not just analysing everything that comes along. As yet, he is still dealing with the code of conduct he has not entered the area of Yogic experience. As savitarka is auspicious thought and savicara is auspicious analysis so asmita becomes sasmita – the pain of egotism is transformed into auspicious self whilst ananda becomes sananda, auspicious bliss.

These aspects are found in the four parts of the brain; the front brain is the analytical brain, the back brain is the reasoning brain, the bottom brain is the emotional brain where pleasure and pain are experienced and the top brain is the seat of the soul. See how Patanjali's analysis mirrors the functional and structural divisions of the brain in modern medicine, although he does not use their terminology. So the analytical brain thinks rightly, the reasoning brain thinks reasonably, the emotional brain attains auspicious joy and the top brain establishes the stability of the self.

Of these four aspects, asmita and the related concept of atman are most difficult to explain. In the second chapter, asmita is translated as ego, bur in the fourth chapter a different meaning is intended in nirmana cittani asmita matrat (IV.4).

The meaning differs because he is describing a cultured mind. The mind, which has been created as intelligence through the methods Patanjali describes, acts as the individual self. It is an offshoot from the original consciousness so when it matures through practice it loses its identity. It is here in the fourth chapter that people are unable even to glimpse the meaning that Patanjali intends by the word asmita. As long as it does not lose its identity it is asmita. So the citta which originates in the core of being has to be matured with wisdom. This is the seasoned intelligence, the rthambhara prajna mentioned in the first chapter (1.48). This arises when the mind is fully absorbed in an object of meditation. Since asmita is an offshoot from the absolute consciousness when it is completely mature, the sense of "I am-ness" is lost and asmita becomes soul. Through this process of cultivation the four parts of the brain, 16

The ancient texts of India always began with the conclusion and then moved onto the elaboration. Books today are quite different; we begin at the base and move towards the summit. the analytical brain, the reasoning brain, the joyful brain, and that part which feels I-am-ness, come together. Then they blossom out; but they must first be brought together.

Virama Pratyaya: The State of Silence When these parts are interconnected, Patanjali says that you experience a state of silence. This is known as virama pratyaya. There is a pause in the brain's functioning during which the four levels of the brain are integrated. Many commentators call this state asamprajnata samadhi; however, for me this is not a sufficient explanation. The word asamprajnata means only, "I am not aware of that state". Even in Vyasa's commentary it is translated as "It has not come to my surface, to understand what it is." However, the next sutra in Patanjali's account is an explanation; in it he says that the person who enters virama pratyaya experiences a bodiless state.

In sleep we all experience a bodiless state.

Traditional commentaries have taken this sutra to refer to deities or angels, but Patanjali is always concerned with the situation of the practitioner, the development and understanding of each individual. Yes, deities and angels have no bodies; they are prakrtilayan who are undisturbed by the

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five elements. But what happens in sleep? Is sleep not an asamprajnata samadhi? Then why is it called nidra? Patanjali describes this experience we all have in sleep and then goes on to say, (1.20) sraddha virya smrti samdhi prajna purvaka itaresam (continue with) faith, vigour, memory, complete absorption in practice, and total awareness.

He is telling us not to stop after we have had such experience but to go on working. You may experience the state of unconsciousness, of freedom from the body in this pause, this space between periods of consciousness. At this time the mind and the self are separate and in that state both can rest. But that is not the end, he says. You have had a flash of the divinity so now continue in your sadhana to establish your connection with that state. Continue with faith (sraddha) he says. He introduces faith here after 19 sutras, because in Yoga you do not start by simply believing; you experience. Subjective truth surfaces and so you gain faith. Faith comes after experience. From this experience you also gain vigour (virya). Further vigour and confidence come through the discipline that has been required to cultivate the four parts of the brain.

You have done it and the truth has come out! So carry on with your practice.

Yoga and God Next Patanjali introduces the idea of God, a God without form expressed in a syllable not by symbols. Patanjali was the first person in Indian tradition to develop this quality of God. The other five of the six orthodox philosophies, Samkhya, Nyaya, Vaaisesika, Vedanta, and Mimamsa are dependent on the authority of the Vedas not on God and there is no God in the two heterodox systems of Buddhism and Jainism. Patanjali introduced this alternative and he defines this God as he "who is free from the reaction of his actions" (1.24). Thus he has neither pains nor pleasures.

God is invoked through the syllable AUM. You have "a", "u" and "m" in your language, do you not? The original sound is known as Sabda Brahman. In order to communicate, you must first Iyengar Yoga News No. 17 - Autumn 2010

open your mouth, to continue you must move your tongue and when you finish communicating you close your mouth. Thus the base of all communication is A-U-M. That is why it became the seed syllable, the bija mantra. According to Indian spirituality if you surrender yourself to this bija mantra you surrender yourself to the Sabda Brahman. You know, of course, that there are many mantras which develop from AUM and which convey many different meanings. However, that is a vast subject, which we cannot cover now.

The important thing is that Patanjali takes that seed mantra and says "meditate on that" (1.28).

Meditation The moment the word "meditation" is introduced, the present generation misinterprets it. They think this is an easy method. When you ask them what they are doing, they all say, "I am meditating". But Patanjali gives a variety of methods because he knows that meditation is not possible for all. The citta-vrttis keep playing, wandering here and there and even if you have controlled senses and a controlled mind, you do not know at what time you may fall back. So he says, continue your sadhana. For intellectuals he says that meditation is the right method. But do you have the capacity to accept your weaknesses and surrender? Have you heard of Ramakrishna Paramahamsa? When he was suffering from terminal cancer all his followers pleaded with him. "Sir, the shakti is under your control, why do you not ask the shakti to give you the power to expel this cancer?" And do you how what his answer was? "Have I done meditation all these years just to ask for this disease to be taken away?" Do we, you and I, have that kind of mentality? Now do you understand what meditation is? And yet we do not read Patanjali to see for whom he has given meditation as a method! You have heard of Ramana Maharshihe also had terminal cancer and the cancer had spread to such an extent that the doctors said that they would have to give him an anaesthetic in order to amputate his arm. He immediately said, "You want my arm don't you? Well then, what do I want with an anaesthetic? Cut it off!" Do you have that courage? So the way of meditation is

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only for the tivra samvegin, for those who are supremely intense, who are very close to the soul.

For them it is easy to achieve their goal. Do you see how jumbled up we are in our misconceptions about meditation?

Alternatives to Meditation Then Patanjali asks, if meditation is not practicable directly what is the next step? (II.34) Pracchardana vvidliaranabhyam va pranasya. An alternative way is by the retention of the breath after exhalation.

So he comes to Pranayama, Can you see the significance? In the same way the cancer sufferer only has two choices, to accept his illness and surrender or to fight it without negative thought, to challenge the disease, so Patanjali says that to surrender and accept is meditation. However, he adds, if you cannot achieve meditation then find other means. And what are these other means? The first alternative he gives is to watch your exhalation breath and stop it.

What happens? As you exhale your mind moves into a passive state and in the pause before inhalation a deeper passivity comes – learn that state. Then you understand what it is to control your thought waves in a state of control-at least during exhalation.

Alternatively, he says, whatever subject attracts you, go wholeheartedly and completely into that (11.35). So I go totally into the asanas; I am totally absorbed in them. If you understand and accept what Patanjali says you cannot call asanas merely physical yoga. Any subject, if it attracts you enough for you to become totally absorbed in it can become a path to Samadhi. Look at the dedication of the greatest scientists. For twentyfour hours of every day their minds and bodies will be fixed on one subject alone. In that respect, according to Patanjali, they are yogis. In the same way I am involved in the asanas and pranayama. The termi18

nology which my critics use to describe my practise is based on misconception. They are suffering from vikalpa, from misconception. Consequently they do not approach this subject, which they do not know, with an open mind. I am open to learning. Just as the scientist wants to break down the atoms to understand the workings of matter, so I am interested in breaking down the elements of my body to discover the internal processes. I have to continue exploring the quality of movement, the quality of effort. If I say, "My head aches but headbalance brings relief," is that the end of it? No! What more can Sirsasana give? How can I forget the body in Sirsasana while keeping the body alert?

How can I draw my mind away from the body? Can you do that?

I can and I have shown you the process. But this can only be understood when the student is ready. Then there will be total absorption.

If this is not attainable, Patanjali suggests another alternative.

(II.36) Visoka va jyotismati. Or contemplate the serene and luminous light in the heart. What is this sorrowless light? This is Atman. But can we go directly to the Atman? Do you see how difficult this is? So the next sutra says, take those who have experienced and transcended sorrows for your object of concentration. Can you see the connection between these two sutras? He says, "Take ideal persons such as Ramana, Ramakrishna, Christ or any other; take them as examples. Develop your character by studying their ways of behaviour.�

Citta Prasadanam: The Diffusion of Consciousness When you use these approaches and begin to develop, what happens? Consciousness finds avenues and begins to diffuse itself, evenly, throughout the body at every level as water that is spilt spreads evenly over the floor. It diffuses through the system and find its resting level. He

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describes this process in the phrase citta prasadanam (11.33). That means equating the citta with every part, every cell and every molecule of the body. When that is achieved, he says, the mind loses its power because the memory has become broad. When you extend the whole body and experience the whole body as a single citta, a single consciousness then the memory loses its power to restrict and block. (1.43) Smrti-prisuddhau svarupa sunyevarthamatra nirbhasa nirvitarka. When memory is purified (smrtiparisuddhau), memory and experience of the mind cease to exist. Then consciousness shines purely without reflection. This is non-analytical Samadhi.

Like a fruit that has fully ripened, memory falls from its previously held position. Since the mind and memory are inextricably linked they ripen together and fall together. They no longer function in the seat of the brain and when that happens, a new light dawns. A new knowledge dawns.

Memory and mind lose their contact with the knowledge from outside world and instead contact the knowledge coming from the inner world, which is the soul. From that time on the sadhaka gains intuition and through this intuition comes that perfect intelligence and seasoned awareness which never wavers, rtambhara prajna (1.46).

Then when intelligence is unwavering, do not set your memory in motion again by saying, "I want such and such an experience" or "Oh, today I had a wonderful experience of a seasoned state of mind". In such moments me memory takes charge and you are caught. The mind, which you have just brought to maturity and dropped, comes once more to the surface and rots in your head. So, Patanjali says, be careful. The knowledge you gain from successful meditation will also disturb you, so that must be thrown away too. Throw away your experiences and see what happens.

(1.47) Nirvicara vaiisharadhye adhyatmaprasadah With the attainment of purity in nondeliberate Iyengar Yoga News No. 17 - Autumn 2010

contemplation (samadhi) there flows a profound and serene spiritual light.

In that moment, instead of merely citta filling the body, now the soul, the very self engulfs that frontier which is your body. It occupies everywhere and there is no support from mantra, from concentration on inhalation or exhalation, or on an ideal human being. You are yourself in the sorrowless light. This state is known as Nirbija Samadhi because in it there is no support for the further development of the intelligence. And so he finishes the first chapter with this Nirbija Samadhi.

Again it is important to note the unusual order of the four chapters. The first chapter culminates with this supreme state of Nirbija Samadhi and then immediately he begins the second chapter with basic instructions for unevolved souls. But is this not also for evolved souls, because although you may reach Nirbija Samadhi, you do not know when sorrows may come to you.

(II. 16) Hey'am duhkham anagatam. The pain which is to come can be avoided. You do not know what pitfalls lay ahead. There are nine types of diseases.

They are physical diseases, mental diseases and spiritual diseases. They are described in sutra 1.30.

The last of these is Anavasthitatva (failure to maintain a level). You have reached the light, the seasoned intelligence has taken you to within sight of the soul and the Self has engulfed your body but you must recognise the possibility of falling from that state. You may lose the power you have gained: you may become a beginner once more if you lose that vision.

If you want an example, I will give you one. What about Rajneesh? You all know what heights he went to and where he ended up! He reached a certain state (avastha) and then he thought, "I have everything� and then he forgot. He fell from that height but he would not accept his downfall the way down to start once again from the base.

That was his future. There are so many examples of souls who have fallen. They had genius but they did not keep to the heights. The second chapter is for them as well.

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Integrating Mind, Body and Breath Reflections from the IYA (UK) Convention with Zubin Zarthoshtimanesh

by Emma Rattenbury Having missed last year’s annual Iyengar Yoga Association Convention with Geeta Iyengar, I was determined to attend this year's Convention in Nottingham, with Zubin Zarthoshtimanesh, a teacher from India and one of Guruji's (BKS Iyengar) protégés. In the event, I made it to 3 of the 3.5 days.

It was, as ever, a fascinating experience to gain the insights of someone whose yoga has been so closely influenced by Guruji and his family, and who is one of the new generation moving this understanding and approach forwards in India.

Throughout the three days, Zubin explored the complex and intimate relationship between mind, body and breath in yoga. I particularly enjoyed the morning Pranayama sessions, where we worked in three or four simple postures, focusing on breathing in different areas of the body, thereby expanding our awareness of the breath and its relationship to body and mind. For example, in Supta Padanghustasana I, on the first day we inhaled into the chest and exhaled through the abdomen, and on the second day in the same pose, we

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exhaled through the pelvis and legs, bringing more awareness into the back body. This form of pranayama brought me quickly into a meditative and quiet state of mind, and felt much less effort than Pranayama sometimes does for me.

In the asana classes, we worked deeply and mindfully on a small number of basic postures, heightening our understanding of the postures and our own bodies, as well as quietening our minds in this meditative form of practice. It is impossible to convey all that Zubin presented and I learnt, but the following give some flavour of the points that made an impact on me:

Being aware that the skin is the only continuous organ in the body, so it is important to work to minimise creases in the skin – keeping it open, stretched and connected. For example, spreading the skin on the soles of the feet in Tadasana and all standing poses, and in Adho Mukha Svanasana lifting the front shins, stretching and opening the back legs and the heels and feet to minimise creases in the ankles.

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Working the deltoids or shoulder muscles to bring the shoulders strongly back and down in the standing poses, and the reverse in Sirsasana, Prasarita Padottanasana and other inverted postures. This gives space to the neck and opens the chest. Zubin demonstrated this graphically on his own finely honed body.

Constant work in all the asanas to open the back thighs 'from the inside out', aiming to remove all buttock creases when standing, and bring the upper back thighs to the floor when sitting – something Zubin could do, but most of us are still on the journey to achieve.

Having enough height under the tailbone in brick Setu Bandha Sarvangasana to fully lift and open the chest – we were challenged to use more than we usually do, even if we have to keep the legs bent to do this. In this way, the chest is fully spread and opened.

Coming into Virabhadrasana III from Ardha Chandrasana, which keeps the leg lifted and makes us focus on rolling the buttock flesh round, rather than dropping the front thigh.

Keeping the spine well into the back in inversions, especially Halasana, back bends and forward bends, by working the para or side spinal muscles strongly. This

the hours fly by, and my fascination with yoga was nurtured by every 'come closer, come closer' moment. This was quietly and unobtrusively supported by the constant vigilance and attention of Zubin's wife, Parizad.

The event was made even more enjoyable by the beautiful, green campus that we stayed in and walked across between each session, by the lovely food and the chance to renew yogic friendships and make new ones, especially getting to know some of the Sheffield teacher trainees better.

All in all a really positive boost to my yoga and a breath of India in the East Midlands.

Namaste

takes pressure and strain off the spine and keeps the chest open, creating width in the postures.

Many of the points above echo directions from my own teachers, but the constant repetition and singlepointed concentration on them, meant that my body and mind internalised them at a deep level, which I have carried back into my own practice.

Zubin's energy, enthusiasm and clarity service to make Iyengar Yoga News No. 17 - Autumn 2010

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Trikonasana as taught by Guruji, Pune 1988

This follows on from the article in the last magazine on Tadasana. Geetaji said to us "as we age we need to penetrate more deeply in our practice". It is remarks such as this that make me question my practice and make me determined to pass on what I have been so fortunate to learn from the whole Iyengar family. So here you have the demanding genius of Guruji on an intensive in 1988 and the wisdom of Geetaji in 2008". Guruji's teaching is subtle and ones response should be immediate and intuitive, not ponderous and intellectual when he asks "what happened" and the response is slow to come he knows we have not "caught it"! Feel the response of your body to the instructions and questions." Judi Sweeting

1. From Tadasana “Now what have I said when doing Tadasana? Keep the same feeling in and under the feet when jumping the legs apart”.

2. Right foot out and left foot in

3. Observe now before going down. Extend the right foot properly from the crown of the heel to the crown of the sole. When turning the left foot in, observe the sole and heel are correct. Are the inner chips of the knees and the outer chips running parallel to each other, going in and going back?

Outer top and inner top calf muscles – are they parallel? Is the outer left calf moving back as much as the right one?”

Take the points as numbered as this is the order in which they were given.

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Again, work from the feet up, repeat several times and include another point when the understanding comes.

5. Hit the groin to hit the bottom corner edge of the thigh

3. Can you bring your trunk back in the same line?

6. When somebody says “hello” can you do “hello” from the middle of the top thigh up to the navel without disturbing the chest?

7. Now, what is the position you get?”

8. Repeat to other side.

1. “With an exhalation take the right hand down. Watch the outer top chip of the left knee. Is the skin parallel to the bottom corner or is it slightly angular? Take off the angle.

Turn the outer right chip more and more, to make the inner and outer knees parallel.(forward knee)

4. Is the weight on the right thigh and left thigh equal or unequal?

2.Can you connect everything as a single unit? Balance on the outer edge of the right knee.

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Ardha Chandrasana as taught by Guruji, Pune 1988

3. With the top arm move the inner chip of the right knee to the inner calf and roll the body in line.(top arm with an arrow pointing upwards)

1. From Tadasana, jump the legs apart, right foot out, left foot in. From Utthita Trikonasana come to Ardha Chandrasana.

“When balancing on the right leg, from the bottom left inner leg bring the legs in line.(raised leg underneath).

2. “When coming up into the pose bring more and more weight onto the inner knee of the standing leg”(inner knee of standing leg).

4. Press the right toe bone, and inner head of the shin to turn out more and more. (right (standing leg) toe bone and inner shin) If you are exactly on the centre of the right heel, the right buttock moves towards the front. Go back to Trikonasana – inhale and come up.

From the heel to the buttock and question yourself, am I forming a straight line or is my buttock bone slanting. Is it behind the heel or in line with the heel?

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1. “When you take the lower hand down, the upper arm bone is stronger than the lower arm, heavier and stronger.

Now you have placed your fingers your attention goes to your lower arm, right? Why not the upper arm? At the same time where the back top arm comes nearer the frontal arm the frontal arm goes up. The back arm comes nearer the frontal arm, then the right inner plate of the triceps stretch up to the left arm – the interior plate nearer the bone. Do not disturb the outer part; the outer part of the triceps should never be touched.

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3. Lift the top leg. Bring the back forearm in line with the front. Can you connect the back forearm to the frontal right elbow? Now the left forearm wants to go back. Why not bring the right forearm forward, then it cannot go back, understand now?

2. Now you can see the inner back chest gets a new movement as you move the chest back. The inner is alert and active.)

4. Then, pressing the fingers can you suck the skin from the back lower waist up to the upper waist?" How far can you move the skin along with the triceps? Also triceps of the lower arm Now can you turn the triceps of the right towards the front without letting loose the skin? Can you bring the skin to graze the bone on the triceps? Now the chest will open more!

5. Now watch the chip of the standing knee. Why isn’t the frontal inner knee chip not turning out at all? Turn out to the maximum; revolve from the front to the back. Do not allow the outer edge to drop. The outer edge should move nearer the platform and inner edge should go back. Go back to Trikonasana – inhale and come up.

This article is continued on page 32.

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Fundraising for Bellur Bath Iyengar Yoga Centre’s 10th Anniversary Celebrations

by Richard and Kirsten Agar Ward January 2010 saw the 10th “birthday” of Bath Iyengar Yoga Centre and to mark the occasion we held a weekend of events with the aim of celebrating and also raising funds for the charity Guruji set up, The Bellur Trust.

We began our celebrations on Friday 15th January with a two day yoga intensive taught by Richard.

Saturday evening saw the staging of a truly superb concert of Indian classical music at the Centre.

Outstanding musicians Sri Tapan Roy (tabla) and Simon Kohli (sarod) delighted a capacity audience. It was a

joy to bring more Indian culture to Bath! On Sunday Bath Iyengar Yoga Centre teachers Edgar Stringer and Libby Lee as well as Kirsten and Richard each taught classes for free.

The 10th Anniversary was also the impetus behind the design of a t-shirt to commemorate the event, by BIYC member Jeanette Weston. The proceeds from sales will also go to The Bellur Trust.

Together these efforts of all concerned have raised almost £1,000.00 for Bellur. Thank you very much to all members and friends of the Centre who have contributed and supported this very worthy cause.

Bournemouth for Bellur

by Elaine Rees

Last year the IYA magazine ran an article on raising funds for Bellur through a yoga class on the beach organised by Elaine Rees. Just in case you are interested, here they are again with 95 people on a blustery, sunny evening on Bournemouth beach having a fun and sandy class. Last year we raised about £275 for Bellur and this year it was £500.

Let us know what YOU have done to raise money for Bellur. Please send any text and photos please to editor@iyengaryoga.org.uk.

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IYA Annual Convention with Jawahar Bangera June 17-19 2011 at Strathclyde University, Glasgow 50 Richmond Street, Glasgow, G1 1XP my mind reminiscent of San Francisco, with broad streets on a grid system offering views of the distant hills at each intersection and full of modern and Victorian art and architecture.

In 2011 we are taking our annual convention North to Scotland for the first time in ten years. For those of you who’ve never visited Glasgow, you are in for a pleasant surprise. It’s a beautiful city; to

Iyengar Yoga News No. 17 - Autumn 2010

The university is ideal for our convention. It is set on a campus, but it is right in the city centre, not far from where the airport bus drops you off, the station and all the charming shops and bistros of George Street. Accommodation is round a leafy quadrangle; all rooms are ensuite and arranged in four, five or six roomed flats. The restaurant is accustomed to providing vege-

tarian and special diets and we have made sure your favourite food is on the menu! Yoga will be in the spacious sports hall, a short walk from the accommodation blocks.

Jawahar Bangera is well known to many of you. He has been a regular visitor to UK since he first taught at Crystal Palace in 1999, although he hasn’t taught at our national convention since 2003. He is known for his precision and dedication and his ability to make everyone feel included.

Jawahar was originally introduced to yoga by his parents, who were pupils of Yogacharya BKS Iyengar. He has been practicing yoga directly under Guruji's guidance since 1969 and has been teaching since 1980. In 1987, ‘90, '92 and '93 Jawahar accompanied Guruji to conventions in the US, UK & Europe and first taught in UK at Crystal Palace in 1999.

Since that time, he has been regularly invited to the UK, US, Europe, Mexico and UAE to conduct workshops for

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both teachers and students.

Jawahar teaches classes in Mumbai where he is a director of the Iyengar Institute and is also a trustee of the Light on Yoga Research Trust (LOY).His visit will be an opportunity for all of us to experience Guruji's teachings directly from one of Guruji's most senior teachers.

The Annual Convention National Tour

There are now 19 member institutes around the UK and in Ireland and more new ones being established, so it is getting more difficult to accom-

Provisional Timetable

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modate all those who would like to host an event as part of our annual convention touring programme. We apologise to all of you that felt disappointed this time. In order to make the process more transparent, from next year we will announce the visiting Indian teacher well in advance and invite all member institutes to submit an application to a deadline. (Member institutes can hire affiliated centres to run these events where required) Jawahar’s 2011 tour will start in Dartford, Kent on 4/5 June and visit Sussex, Republic of Ireland and Manchester.

Friday (teachers and trainees) 8am breakfast 9.30 to 1pm Asana 1.30pm lunch 4.30 to 6.30 Pranayama 7.30 dinner

DESIGN COMPETITION This year, we are planning to use a more comfortable and ethical fabric for our T-shirts, such as bamboo or hemp. To celebrate, we are asking for a new look! We want a design that could be used on our convention T-shirts, and also on a backdrop to the stage.

First prize: FREE CONVENTION PLACE PLUS TRAVEL* Contact judithrich@iyengaryoga.org.uk *travel up to £70

Saturday 8am breakfast 9.30 to 1pm Asana 1.30pm lunch 4.30 to 6.30 Pranayama 7.30 dinner

Sunday 8am breakfast 9.30 to 1pm Asana 1.30pm lunch

Have you ever thought about running a market stall at our annual yoga convention?

We’d like to encourage contributions from ethical crafts, yoga related equipment, and fair trades people in order to create a thriving market place for our Glasgow convention in June 2011.

If you think you have items that would be of interest to yoga enthusiasts then why not consider running a stall!!

Suitable stalls: yoga equipment, props, books, arts and crafts etc, as well as clothing – men’s yoga clothing in particularly short supply!

If you would like to propose running a stall – then get in touch with Patsy patsyyoga@aol.com

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IYA Annual Convention Booking Form Name: Address: Postcode: Telephone: Mobile: Email:

Friday - Sunday residential incl. all tuition, full board

£270.00

Friday - Sunday non-residential incl. all tuition, breakfast & lunch

£165.00

Saturday – Sunday residential incl. all tuition, full board

£180.00

Saturday – Sunday non-residential incl. all tuition, breakfast & lunch

£110.00

Friday only incl. all tuition, breakfast & lunch

£70

Arrival night accommodation Thursday or Friday

£34.00

Arrival night dinner Thursday or Friday

£12.50

T-shirts Pre-ordered Women’s fitted: XS S M L XL XXL

£10.00 (tick one box only) Unisex loose fit: XS S M L XL XXL

If you wish to rent a stall, please contact Patsy Sparksman patsyyoga@aol.com

IYA(UK) Membership No: Or to join for 2011

£17.00

T ot al :

Payment Options: £5 discount for those booking online – see www.iyengaryoga.org.uk. Plus early booking discount of £10 for those booking before Jan 31st. By post to Jess Wallwork, IYA (UK) Bookings and Finance, 15 West Grove, Bristol BS6 5LS. Cheques payable to IYA(UK) Cancellation conditions: Fees will not be refunded for cancellations received after 1st April 2011 unless there are exceptional circumstances. All changes to bookings and cancellations before this date will be subject to a £15 administration charge. Reduced fees may be available to those experiencing financial difficulties and who can provide proof of their circumstances.

Please contact Jess at jess@iyengaryoga.org.uk or 07757 463 767.

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Jawahar Bangera UK Tour 2011

Kent Iyengar Yoga Institute Saturday 4 and Sunday 5 June Times: 9am to 4.30pm Venue: Leigh Technology Academy Green Street, Green Road, Dartford, London DA1 1QE Contact: Louise Robinson Email: weezrob@googlemail.com See www.kentyoga.org.uk

Institute of Iyengar Yoga in Sussex Tuesday 7 evening; Wednesday 8 all day; Thursday 9 morning Times: tbc Venue: tbc Contact: Sallie Sullivan Email: sallie.sullivan@virgin.net See www.iiys.org.uk Munster Iyengar Yoga Institute Saturday 11 and Sunday 12 June Times: tbc Venue: West of Ireland, tbc Contact: Kathy Anning Email: kathyanning@hotmail.com See www.miyoga.org

Manchester & District Institute of Iyengar Yoga Tuesday 14 and Wednesday 15 June Times: tbc Venue: 134 King Street, Dukinfield, Cheshire SK16 4LG Contact: Janice Yates Email: janice.yates@sky.com See www.mdiiy.org.uk

The Convention Friday 17 to Sunday 19 June Times: Friday and Saturday 8am to 6pm; Sunday 8am to 1pm Venue: Strathclyde University Iyengar Yoga Association(UK) See www.iyengaryoga.org.uk 30

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Pune Diary Liz Keeble compiled by Judi Sweeting Elizabeth Keeble is a retired Iyengar teacher now living in Cirencester, Gloucestershire.

Liz reached the age of 90 years on the 28th June 2010.

In 1980 Liz travelled to Pune to attend classes at the Ramamani Iyengar Yoga Memorial Institute, a trip paid for by her students in Birmingham. She stayed for two months. This is an excerpt from her diary, which she very kindly allowed me to read; I could not put it down!

Tuesday July 15th 1980. Pune 7.am class. Really hardworking.

Standing asanas – tough. BKSI watching me I know. Today his theme was “pull the pubis back”. Pubis bone inside the body. There is always a new aspect on old themes. On Friday Geeta was emphasising “stretch from navel to sternum”. Incidentally, when these more unfamiliar names are given to parts of the body, he always speaks in Hindi or Marathi as of course the majority of the class are Indian.

Today as I say, it was the pubis

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and a very helpful hint it is too.

I know he watched me but only once said, “lift the sternum up”.

When I did he said “Ha-aah”.

(Hindi for yes). Head balance was a quarter of an hour today and I made it. I know he saw because he adjusted the chap next to me. It is getting less painful and not traumatic at all.

Before this we had done “full arm balance” and for the first time I was allowed to do it.

Both Geeta and Prashant knew I had to, although on Friday Geeta had not been sure and asked her father. She swung me up but I came down after half a minute. “Again” she said and there is no saying “no”! (incidentally they never let you repeat Sirsasana.) This time Geeta held me first on the body, then on the legs and then finally with one hand on my feet while she adjusted the girl next to me with her knees and other hand! BKSI walked by!

My right arm began to give way.

I came down – possibly two minutes. It is a beginning, then the awful rope holding, fifteen times quickly as described below!! Then other tortures.

I managed somehow. The weakness in my arms is getting better. However the last one was inversion, holding straight arms with legs up the wall.

Then Halasana 10 minutes, Sarvangasana 5 minutes. Back bending over bench 10 minutes, then Savasana.

All the time... was being stretched over various things.

She seems to spend a lot of time inverted in head balance, shoulder stand, sometimes tied.

When the class was over, I asked her if she was asthmatic.

No she said, “I’ve got incurable cancer”. What can you say or do. What can one do with one’s own guilt? She said it was only willpower that had enabled her to hold on so long. She has had apparently two major operations and there can be no more. So no wonder BKSI works on her so intently. I realise I have no problems. As I buckled my sandals tonight the mother of the little boy who whines all the time “it’s hurting my neck” etc. etc. was near me when I coughed. “Have you got a problem?” she said indicating her chest, she thought I probably had TB. I looked at the child for the first time and saw he was very pale. Possibly epilepsy – but he comes three times a week because of a problem. I have a curved sacrum and a weak neck and arms but no problem.

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Utthita Trikonasana Geetaji, Pune 2008

As you turn the right leg foot: - Keep the right shoulder blade towards the spine.

- Rotate your chest to the left.

- Keep the left thigh and hip back.

Go to the pose - hand to brick.

Head back, right buttock forward. Don’t push your head forward, you may be sincere, you may take the work seriously, but the work hits the front brain and it must go to the back body less effortfully, less rigidly.

Hand on brick as for Urdhva Mukha Svansana.

Top arm not to come forward, like Urdhva Hastasana.

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AGAIN….

Don’t turn back foot inside or the hips, groins and thigh roll inside.

Turn the root of the forward leg thigh out, outer calf in (not out).

Grip the back leg hip socket – keep the buttock in.

The previous work to continue.

Keep the floating ribs parallel to the floor.

Lift the back leg higher.

Don’t allow the back leg to go forward or the standing leg hip and buttock goes out.

Shoulder blades closer to one another.

Femurs and buttocks inside, towards one another, buttocks towards the anus.

Biceps out, triceps in Energise the pose (“even for remedial patients at the wall or trestler – don’t allow a dead pose”).

Use the brick to ensure the standing leg hip socket stays firm

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Supta Padangustasana 2 Anantasana Geetaji, Pune 2008

Tadasana, Utthita Trikonasana and Ardha Chandrasana help us to understand other asanas e.g. in 2008 Geetaji included Supta Padangustasna, Anantasana and Vasisthasana in a class. “Helps to get alignment for Anantasana in an odd way�

Lay down on the floor in Supine Tadasana; come to Supta Padangusthasana 2 right leg rotating outwards.

Extend the left arm alongside the left side of the head, roll to the left side into Anantasana.

The buttocks stay in well and the lower leg stayed back, so did the head. Balance is better if only for a short while! Try the other side.

Preparation to help.

Lay prone in a straight line.

Roll to the right side.

Buttocks in. Right arm under head initially, extend it straight, palm up.

Lay on right side, legs together, left arm lays alongside the left side of the body, but not touching. Stay balancing for a while and support the back of the skull with the right palm, without lifting the right armpit from the floor. Roll over to your front and try the other side.

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Vasisthasana Geetaji, Pune 2008

Photographs do not do justice to the “points” given, you have to practice again and again to “feel” the work.

Left arm up (as for Urdhva Hastasana).

Buttocks in.

Chest up.

Don’t allow the top foot to roll onto the floor.

Suck the femurs in.

Legs in Tadasana.

Roll on to the outer edge of the right foot, left foot directly on top of it.

Text by Judi Sweeting Poses by Tig Whattler, (Senior Level 3, aged 56 years and 30 years of practice) and Toby Willis (Introductory Level 2, aged 35years and 11 years of practice).

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Jose Maria Vigar Teaches in Bournemouth The Dorset and Hampshire Iyengar Yoga Institute was thrilled to welcome Spanish teacher Jose Maria Vigar to teach at a weekend workshop in June. Jose Maria had received glowing recommendations from Dorset teachers who had been fortunate enough to have studied with him in his home town of Malaga so the DHIYI were pleased when he agreed to come to teach in England for the very first time.

Jose Maria began the Saturday class with a summary of his background in Iyengar Yoga.

Gennie Hammond had been his first teacher in 1990 when she had taught him in Malaga his first Tadasana. He became hooked and started traveling to the UK to study with Silva Mehta. After attending an intensive in Wales with Guruji in 1992, he made the journey to 36

by Jenni Doohan

Pune and had returned there regularly to study with the Iyengars.

The theme of the first day centered around a verse from the Bhagavad Gita and focused on creating skillfulness in action in order to create pure action.

This involved knowing the source of each action and its corresponding counter action.

Through sheer assiduous practice, Guruji had established that purity in his actions, working from a profound depth and reaching mature consciousness. Jose Maria urged the

students to refine the intelligence of the head (ruled by rajas) and the intelligence of the body (ruled by tamas) to reach a glimpse of the spiritual heart (characterized by the sattvic guna). The spiritual heart, next to the biological heart, was was filled with joy and beautitude.

Asana was a step to understand how yoga worked, creating a communion between the body and mind and acting as a boat to take one from the material shore to that of the spiritual. Basic poses were practised and studied with the aim of creating balance in every action. Jose Maria underlined the importance of precision, timing, and sequencing which were unique to Iyengar Yoga. Geometry and arithmetics (i.e. how much to put in, how much to take away) also had to be observed in each asana. As a biologist, Jose Maria had a Iyengar Yoga News No. 17 - Autumn 2010

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scientific and mathematical viewpoint of life.

After lunch Jose Maria followed a progressive sequence, underlining that every level of practice had a level of reward. Poses included Pada Hastasana, Supta Padangusthasana I and III, Urdhva Mudka Pascimottanasana, Krouncasana, Ubaya Padangusthasana, the two boat poses, Akarna Dhanurasana, Malasana, Kurmasana, Bhuja Pidasana and Setu Bandha Sarvangasana.

The second day consisted of a morning class. Jose Maria talked about the significance of sound as representing the Universal Self. The ancient yogis used Aum to denote the Universal Self, hence, Aum should always be uttered with reverence.

Next were mentioned the five koshas and how one should conquer these layers. The more one knew and refined the constituents of the outer body, the more one could gain an insight into the inner body. The means to conquer all these layers was provided by Patanjali’s eight steps. Two pillars were essential: abhyasa (practice) and vairagya (detachment). Abhyasa encompassed yama, niyama, asana, pranayama, and pratyahara. Vairagya encompassed dharana, dhyana and samadhi. Abhyasa was the banks of the river. Without the banks floods would come. The rivers represented vairagya. All rivers ended in the ocean. When one understood the spiritual

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aspects of yoga, one’s practice would become devotional. The ordinary mind would not allow one to reach the meditative state, hence detachment was essential to connect with the super state level of consciousness.

and all the students remained focused on their practice to create skillfulness in action and detachment from the noisy call of the seagulls outside.

Poses covered in this class started with Adho Mukha Svanasana and Uttanasana, creating full moons in the heels.

In Trikonasana, Parsvakonasana, and Ardha Chandrasana he stressed the importance of pressing the heels, hardening the inner ankle of the front leg, establishing stability in the back leg to create space for the front leg to extend, and lengthening the tailbone towards the back leg heel. Props should give one the essence of the pose but sometimes props made the pose more difficult.

Finally, in Halasana the focus was on keeping the weight on the outer edges of the upper arms, using the muscles of the back to achieve the lift. In Sarvangasana the spine should lift from the seventh cervical.

Jose Maria’s calm and unhurried manner embodied his instruction to make every moment sacred. His humble attitude filled the 1913 venerable hall

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Yoga therapy on the CNHC Register

In 2010, the Complementary and Natural Healthcare Council (CNHC), the new voluntary regulator for complementary therapy, started including Yoga Therapy on its national register of complementary healthcare practitioners. Therapists who are on the Register can display the CNHC ‘quality mark’, which assures people that they have at least a basic safe level of competence in their therapeutic profession.

The CNHC is supported by Profession Specific Boards (PSBs), one for each of the therapeutic professions on the Register. The members of the PSBs are themselves actively involved in the profession, and are appointed by a recruitment panel. IYA (UK) was delighted that two out of the four first Yoga Therapy PSB members are Iyengar Yoga teachers, confirming the high esteem in which the professional community holds Iyengar Yoga and its exacting standards of training and practice.

Ongoing discussion between CNHC, the NHS and private healthcare commissioners may mean that eventually CNHC registration becomes a prerequisite for medical referrals to complemen-

tary healthcare practitioners. At present, registration is not obligatory, but it’s clearly an area to keep a watchful eye upon.

Who can join and how?

The IYA (UK), after discussion with the British Council of Yoga Therapy, and following explicit guidance from Guruji, has agreed to verify that its Senior Therapy Teacher members are eligible to apply to register. If you are a Senior Teacher, have assisted in medical classes at RIMYI, and have been approved as a Therapy Teacher by the IYA (UK), then you may apply to go on the CNHC Register (for which there is a fee, currently £45).

You will also need to have a valid First Aid certificate. Joining the Register does bring with it responsibilities, since your registration declares that you meet the National Occupational Standards for Yoga Therapy and the basic standards of the BCYT core curriculum, and adhere to the CNHC Code of Conduct.

Please contact the IYA Office if you are interested in joining this register.

Iyengar Yoga Development Fund - an update Following my last article in the Spring edition of the IYN, the Iyengar Yoga Development fund (IYDF) has had a couple of enquiries regarding funding for classes, and one class has been set up.

Our latest IYDF teacher is teaching with the Community Recovery Team (CRT) in York. This is

38

a team of health and social care professionals who assist working age adults to work towards recovery from mental health illness, following severe and enduring mental health difficulties.

The CRT works in a holistic way, enabling individuals to access all opportunities for recovery such as involvement in leisure, education, employment,

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training, managing mental health and daily living skills support. The team also offers a number of short courses aimed at helping people to manage their mental health, improve confidence and to gain new skills linked to outside experiences such as volunteering. It was felt that yoga classes would fit in well with the other aspects of the team's work.

Many of the individuals accessing the team are unemployed due to mental health illness and have not been able to access mainstream opportunities due to difficulties overcoming mental health issues, and also due to very low incomes. A lot of individuals who are referred have secondary problems to mental health issues such as low confidence, self esteem and social anxiety

With this new class, this bring the number of teachers who are currently funded to six, with another couple in the pipeline.

One teacher has been teaching at Oak Lodge School since January 2007. There are currently about 10 students who regularly take part in her classes - and more who would like to take part.

All of the young people at the school (a secondary special school for 11-19 year olds) have a statement of special educational needs.

About half have a diagnosis of autism, others a range of learning difficulties and disabilities ranging from Down's Syndrome to cerebral palsy and many others besides. The school wrote to us “We have found the yoga sessions invaluable and a big incentive to many of those who take part. Our students don't often get the chance to take part in this kind of activity as they're often unable to access mainstream environments without a lot of red tape and personal support.

Yoga is especially useful to a lot of our students for whom anxiety is a major debilitating part of their condition. We'd like to thank the IYDF for supporting these sessions.”

for three weeks. It is always a challenge to get across some of the wonderful benefits of yoga in such a short time, as well as having to deal with their previous injuries (often very severe), mental health issues (often related to drug withdrawal or medication), and answer all their many questions: why are my hamstrings so stiff? why is one shoulder stiffer than the other? what can I do for a bad back? and so on. She does get good feedback from the men: one man who had been to a class before assured a new student that he would sleep really well afterwards. It said in the paper a few weeks ago that yoga adds years to your life, and makes you feel cheerful all day – the hope is that just a small bit of that cheerfulness rubs off on them.

We are also supporting a class for deaf students at the Nottingham Deaf Forum, one for vulnerable women at a women’s refuge in Truro and classes for carers in Haringay

If you are interested in running a class for vulnerable members of society, or people who could not otherwise access a yoga class, please get in touch with me!

Helen White secretary@iyengaryoga.org.uk 0113 2746463

Another teaches prisoners at HMP Leeds.

Currently she has a group of between 6–9 men Iyengar Yoga News No. 17 - Autumn 2010

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Pen Reed’s Retirement

by Julie Brown Pen Reed has retired after 45 years of teaching.

There have been articles in the Teachers Association magazine plus the IYA (UK) magazine outlining the beginnings of ‘Iyengar’ yoga in the Manchester and surrounding area. I have extracted a few facts from them for this article. Pen was instrumental in bringing, with Jeanne Maslen’s help, ‘Iyengar’ yoga to the North West.

Pen was wearing the attire we fondly refer to as ‘Pune knickers’! You will recognise the RIMYI where Mr Iyengar is adjusting Pen in Parivrtta Trikonasana.

Mr Iyengar on Pen's table

Pen began teaching in Sutton Coldfield and when she moved to Mill Brow, she made great efforts to start classes locally plus inviting students to her own home. A happy coincidence meant that the Area Principal of Withington Further Education Centre contacted her and asked her along to give a demo/talk to a group of keep fit practitioners – Jeanne was in that group. That was 44 years ago!! Between them they contacted Mr Iyengar and invited him to Manchester. He came and gave a demo in front of 500 people!

The small group of yoga enthusiasts also gave a demo in front of him – in fish net tights I believe!

As we can see from the photos, many years later

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IYA (UK) Reports Chair

- Philippe Harari

Website We have made some major improvements to our membership database and hopefully this was reflected in a smoother renewal process this year. However, the website and database are still a work in progress and we hope it works even better for the 2011 renewals. We are now intending to focus on making it easier for members to find information on the website, and also making the website more attractive to non-members so it can also serve as a way of telling the public about Iyengar Yoga.

IYA (UK) Administrators Jo is back from maternity leave in October but wishes to reduce her hours. Jess also would like to do fewer hours and Katie is willing to carry on doing 4 days a week so we will we now be employing three people to carry out our administrative work. The details of what each of them will be doing are laid out on the next page.

Yoga Therapy At our last AGM we approved a proposed constitution for a permanent committee. I would like to thank the senior teachers who have sat on the interim Therapy Committee and I am sure some will continue onto the permanent committee; we have invited nominations for this and the outcome may not be known until after we go to print; see our website for the latest news.

International Archive This project is progressing slowly but surely. We have now set up a committee to coordinate this project, with representatives from national Associations from around the world, and from the RIMYI in Pune. We also have a pledge of financial support from the Light on Yoga Research Trust in Mumbai. All the Iyengars have approved the project and our first priority is to digitise and preserve all the material so that none of it is lost. This process has already started; anyone going to Pune for classes can see Stephanie Quirk if they wish to volunteer to do a few hours scanning material in.

Iyengar Yoga News No. 17 - Autumn 2010

Treasurer

- Pam Mackenzie

The Financial Accounts for 2008/09 as at 31 March 2009 were presented and formally accepted at the AGM in May 2010. The accounts showed that IYA (UK) had a good year financially with surpluses for the year of £5,062 on the General Fund and £4,183 on the Development Fund. The overall accumulated surpluses at the yearend were General Fund £91,800 and Development Fund £37,970. The Financial Accounts for 2009/10 are currently being prepared and will be put forward to the Executive Council in September 2010.

The membership and assessment fees for 2011/12 was also presented and formally accepted at the AGM and are shown below. The changes to membership fees include an increase of £0.25 to the institute membership and a £0.50 increase to individual members, the overseas supplement for individual members and individual teachers. The assessment fees have been increased at each level by 3.5%. Other membership fees and the teacher training registration fee remain the same.

Membership fees Institute members Individual members Individual members overseas supplement 17.00 Individual teachers Teachers supplement Teachers concessionary rate Affiliated centres Assessments fees Introductory I Introductory II Junior intermediate Senior intermediate Teacher training registration

£ 6.50 17.00

17.00 36.00 21.50 100.00 £ 62.00 98.00 98.00 98.00 35.00

The Certification Mark fee for 2011/12 will be updated on 1st November 2010. The fee is currently based on US$50 and the exchange rate that is in place on that date.

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New Roles for the IYA (UK) Administrators A very warm welcome is extended to Jo Duffin who will be returning from her maternity leave in October; however, she will be going down from 4 days a week to 2 and her role will be changing.

Jess Wallwork also wishes to reduce her hours, from 3 days a week to 1½. We are very pleased that Katie Owens, who has been covering for Jo while she has been away, is willing to carry on working for us and will be doing 4 days a week.

So, from 1st October, the three roles will be as follows:

Membership and Office Manager Katie Telephone: 07510 326997 email: katie@iyengaryoga.org.uk Address: IYA (UK), PO Box 4730, Sheffield S8 2HE •Staffing the office: taking phone calls and responding to emails from IYA (UK) members and members of the public. Katie should be your first port of call if you have a general query, or are not sure who to ask.

•Membership: processing renewals and new applications. All queries about membership payments, insurance documents and certificates should go to Katie.

•Teacher training: processing applications to become a teacher trainee.

•Website: Katie will be taking on the role of website developer.

Finance and Bookings Administrator - Jess Telephone: 07757 463 767 email: jess@iyengaryoga.org.uk Address: 15 West Grove, Bristol BS6 5LS •Finance: keeping the accounts, making payments, processing expenses etc. Most of this is behind the scenes work; if you do have a query about a payment you have made to the IYA, it is best to 42

go through Katie first.

•Bookings: taking bookings for Conventions and other events we organise. Any queries about the Convention or any other events should go to Jess.

Assessments and Communications Officer – Jo Telephone: 07795443375 email: jo@iyengaryoga.org.uk Address: PO BOX 235, Royston SG8 1BU •Assessments: taking bookings for assessments, sending out paperwork to candidates and assessors, arranging venues etc. Any queries about assessments should go to Jo. •Communications: this is a new role we have created and it will include the following: •Helping with the Bellur Action Group •Producing occasional press releases and getting Iyengar articles into other national yoga publications •Updating website: we need to make sure that members can find the information they need on the site (this is not all that easy at the moment) and also that the site is attractive to members of the public looking for classes.

•Brief monthly information email to all members – note: if we haven’t got your email address then you will not receive this. You can send your address to admin@iyengaryoga.org.uk if we haven’t got it already.

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Secretary Report

- Helen White

Individual Reps on the Executive Council

The IYA Executive Council (the EX) has two vacancies for Individual representatives to sit on the EX, and we are looking for nominations to fill these vacancies.

The EX is the decision-making body of the IYA (UK) - all key decisions are made democratically by the EX in its meetings. The EX meetings focus on issues relating to strategy and planning, rather than the minutiae of running the Association; this work is done by Standing Committees and Working Groups. For more information, see our Constitution on the IYA website.

We meet three times a year, and hold an AGM at the Annual Convention. Usually, two of the meetings are in London, and one in York. Your membership of the IYA EX is for three years from when you first come onto the Council, with an option to stand for a further three years.

It is hoped that new members will become proactive in the work of the Association: you can discuss with myself or Philippe Harari any areas that you are particularly interested in.

If you would like to stand, you need to be nominated and seconded by two current members of the IYA (UK). If more than two people are nominated, we will hold a postal ballot of all our individual members (i.e. those who have not joined via a Member Institute). Deadline for nominations is 31st October 2010. Please get in touch with me with any queries you may have.

Helen secretary@iyengaryoga.org.uk 0113 2746463 .

Iyengar Yoga News No. 17 - Autumn 2010

Membership Secretary

- Brenda Noble-Nesbitt

Membership figures Members Renewed for 2010/11 • 728 teachers belonging to Member Institutes • 271 Individual teachers • 1133 non-teachers (974 belonging to Member Institutes and 159 Individual) Membership numbers should continue to rise until December.

Member Institutes It is very pleasing to note that Member Institutes are now beginning to take full responsibility for updating their own membership lists on the IYA (UK) database. This is proving to be a more sensible approach to the annual task and many of the secretaries who have embraced the system fully consider it to be an improvement on their own recording system. This voluntary work carried out by the membership secretaries (which is new to them), is very much appreciated by IYA (UK).

New Member Institute South West London & Surrey IYI (SWLSIYI) joined the list of Member Institutes, making a total of 19 Member Institutes.

Affiliated Centres The number of Affiliated Centres continues to grow as the administrative process to apply for affiliation has become clearer. Details and up to date application forms are now available on the website.

Website Changing the database and website has been a massive undertaking stretching over the past two years but at last there is light at the end of the tunnel. There are some still some small improvements to be made for the membership renewal process for 2011/12 but things are at last beginning to settle down with a much improved system in place.

Many thanks must go to Katie who joined the Membership team last year and who has proved to be a valuable asset.

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Area

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Professional Development Days

South West SWIYI Chagford DHIYI

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

IYIMV IYISL

North West Region MDIIY & LDIYI

East Central & North SADIYA & BDIYI

Organiser

Date

Moderator

Anita Butcher 0136 465 3012 peter.butcher@virgin.net Kim Trowell 01202558049 kimtrowellyoga@gmail.com

17 Oct

Jayne Orton

Edgar Stringer 01249 716235 (Office hours) edgarstringer@gmail.com

27 Nov

Penny Chaplin

Nancy Clarke 02084420617 nancyclarke@btinternet.com Brian Ingram 01444 236714 brianiyoga@tesco.net Barbara Norvell 02076243080 barbara.norvell@googlemail.com Glenys Shepherd 0208 6940155 iyisl@btclick.com

7 Nov

Sheila Haswell

20 Nov

Margaret Austin

20 Nov

Judi Sweeting

Martell Linsdell 01943 870618 martell@talktalk.net

27 Nov

Tricia Booth

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

13 Nov

Brenda Booth

20 Nov

Elaine Pidgeon

Janice Yates 0161 368 3614 janice.Yates@sky.com

North East & Cumbria NEIYI

Dorothea Irvin 0191 3888593 gdirvin@talktalk.net

South Central ORIY

Sheila Haswell 01494 521107 sheila@sarva.co.uk

West Central MCIYI

Scotland Edinburgh Glasgow Ireland Dublin

County Sligo

Northern Ireland 44

Marianne Farish 0131 454 0334 mazvingo@hotmail.com Liz Sumner 0141 586 9677 liz.sumner@ntlworld.com Margaret Cashman 086 803 1885 margaret.cashman@gmail.com Helen Gillan 0719146171 helengillan@eircom.net Margaret Gunn-King 028 2586 1202 mcgk120hotmail.com

25 Sept

Mary Heath (acting Moderator)

Already taken place Already taken place

Already taken place

27 Nov

7 Nov

Already taken place

Diane Coats

Already taken place

Marion Kilburn

Already taken place Iyengar Yoga News No. 17 - Autumn 2010

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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 for each month made out to Ramamani Iyengar Memorial Yoga Institute" 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 pranayama.

Women should know what is to be practised during menstruation. All students should have read, at the minimum, the introIyengar Yoga News No. 17 - Autumn 2010

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 deposit of $150 for each month 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.

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

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. Please note that there is a $100 charge for changing the date you have booked.

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

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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 Eileen Cameron Sophie Carrington Margaret Cashman Gerry Chambers Penny Chaplin Diane Coats Lyn Farquhar Helen Gillan 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 Laurence O'Toole Sasha Perryman Elaine Pidgeon Lynda Purvis Judith Richards Ursula Schoonraad Judith Soffa 46

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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 Co. Dublin London Co. Dublin Bristol London Tyne and Wear Perthshire Co.Sligo Midlothian Glasgow Herefordshire Co.Dublin Nottinghamshire Buckinghamshire London County Durham South Yorkshire Berkshire Manchester MidLothian Essex London Cheshire West Midlands Region tbc Cambridgeshire MidLothian Bristol Surrey London Merseyside

EMAIL TELEPHONE office@bath-iyengar-yoga.com 01225319699 office@bath-iyengar-yoga.com 01225319699 yoga.austin@talktalk.net 01915487457 yoga.austin@talktalk.net 01915487457 r.j.bell@open.ac.uk 02083409899 brendaboothkent@aol.com 01892740876 tricia@booth1.plus.com 01663732927 alan@dianalan.plus.com 01535637359 julie.brown61@o2.co.uk 01625879090 davebrowne100@yahoo.co.uk 01915213470 joe.burn@virgin.net 01224591271 eileencameron@eircom.net 0312841799 sophie_am_carrington@yahoo.com 02087787640 margaret.cashman@gmail.com 03868031885 office@yogawest.co.uk 01179243330 pennyyoga@btopenworld.com 02076244287 coats@ukonline.co.uk 01914154132 01786823174 helengillan@eircom.net 00353719146171 georgeglenok@yahoo.co.uk 01875320765 helengraham88@mac.com 01416420476 sheilagreenyoga@hotmail.co.uk 01981580081 aislingguirke@eircom.net 00353872891664 cissyharrison@googlemail.com 01159857692 Sheila@sarva.co.uk 01494711589 julieyogaputney@yahoo.co.uk 02087045454 01325721518 franceshomewood@hotmail.com 01142335753 jjyoga@btinternet.com 0148871838 marionkilburnyoga@hotmail.com 01614429003 m.laing@ed.ac.uk 01316677790 01245421496 alaricnewcombe@yahoo.co.uk 02072819491 chris@niewola.com 01260 279565 info@iyengaryoga.uk.com 01216082229 laurence-otoole@online.de 0049264179921 sashaperryman@yahoo.co.uk 01223515929 elaine.pidgeon@virgin.net 01315529871 office@yogawest.co.uk 01179243330 judithrich@btinternet.com 02083981741 enquiries@iyyoga.com 02086727315 mail@yogastudio.f9.co.uk 01517094923 Iyengar Yoga News No. 17 - Autumn 2010

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

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Italics indicate those still training to be Teacher Trainers.

AREA East Sussex Gloucestershire West Yorkshire Cornwall Somerset Hampshire

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

TELEPHONE 01273478271 01285653742 01484315736 01736360880 01643704260 07860189099

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

Intermediate Junior Level 3 Elizabeth Biggin Paraskevi (Vula) Bolou John Fuller Matthew Greenfield Peter Kosasih Jean Kutz Tessa Martin Frances McKee Wendy Newell Elaine Rees Annamaria Sacco Caroline Smith Jacky Taylor Simon Turner

Valerie Miller Catherine Mitchell Susie Murray Elizabeth Perrior Laura Potts Kate Rathod Erica Repassy Susanne Sturton Ute Wastcoat Cathy Whelan Cecilia Winter

Intermediate Junior Level 1 Jacqueline Acres Ulla Bergstrom Juliet Bishop Intermediate Junior Sharon Boyle Level 2 Joy Cumming Catherine Barnes-Holt Annie Deery Annette Bluhdorn Craig Duffy Frances Brooke-Popham Ingrid Engstrom Anne Brooks Kathryn Hailston Julia Casson Margaret Hall Nancy Clarke Fiona Hawkins Maria Davies Carole Heritage Jill Johnson Karen Dunne Sissi Gill Louise Kennedy Jen Henwood Alex Klein Tamara Hockey Anna Kycia Tracey Hudson Martel Linsdell Avril Keegan Indira Lopez-Bassols Ute Kelly Grace Maher Aubrey Maasdorp Anna May Mahon Anna Macedo Christine McKay Elaine Martin Keiko Onishi Patricia McLoughlin Christos Pavlou Louise McMullan Karen Sherpa Manuela Meadows Tracy Smith

Iyengar Yoga News No. 17 - Autumn 2010

Josephine Smith Lorna Taylor Gavin Tilstone Cathy Tincknell Pascale Vacher Ruth Walker Maria Walsh

Introductory Level 1 Julia Alderman Maria Luiza Altieri Carolina Anshutz Sophia Argyris Sarah Barber Monika Becker Stuart Bolton Lorraine Bonete Markus Braun Erica Burman Michelle Chandler Pearl Clarke Pauline Collison Lorraine Corbett Celine Crawford Suzanne Cristinacce Nancy Davidson Christian Di Giorgio Michele Donnelly Aine Dorman Emma Dummett Patrick Dunne Jane Durkin Colin Elliott Shawn Ellis Catherine Elton Nicky Enright Gabriella Espinosa Sue Forde Monica Fottrell

Thomas Franklin Joanna Franks Paul Gillick Adele Gopal Sarah Goss Colleen Guymer Galina Hutchinson Mark Isaacs Karon Jacobson Agata Jedynak Michele Jobling Anne Kilgour Anne Lewis Robert Leyland Gwyneth Little Sarah Little Louisa Lloyd-Jones Lorna Magee Paul McGuinness Vanessa McNaught Julie Miller Veronica Mitchell Kate Murdoch Sandra Noble Peter Oakley Nicholette Ojeda-Sierra Seoidin O'Sullivan Isabel Page Louise Radinger Sharada Rao Raymond Reilly Kirsty Reps Rebecca Reynolds Martina Rooney John Rosborough Christine Sethi Tehira Shafiq Aileen Slein

Belinda Snellgrove Nina Solo Clare Staplehurst Disha Sughand Blanche Thompson Rebecca Tratalos Anita Turner Andrea Turner Mohsinah Underwood Laura Vanborm Stafania Vitali Jane Walker Catherine Walsh Liz Whelan Kate Wynborne INTERMEDIATE JUNIOR and SENIOR ASSESSMENTS

If you wish to take Junior Intermediate assessment, please contact Jess Wallwork (jess@iyengaryoga. org.uk), who will send you the relevant forms; your application form and fee needs to be returned by 30 September. For Senior Intermediate assessments, please contact Penny Chaplin (pennyyoga@btopenworl d.com); the deadline for these applications is 1 May.

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Officer

Chairperson Treasurer Secretary Membership Sec. Vice Chairperson Chair of EC Chair of AT

Dep. Secretary

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Rep.

AIYI BDIYI CIYI DHIYI ESIYI GWSIYI IIYS KIYI LIYI MCIYI MDIIY MDIIY NEIIY NELIYI ORIYI SADIYA SWIYI SWLSIYI RoI Rep RoI Rep Hon Mem Individual Individual Individual Individual Individual

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IYA (UK) Executive Council

Name

Philippe Harari Pam Mackenzie Helen White

Email

Telephone

chair@iyengaryoga.org.uk 01223523410 pammackenzie@live.co.uk 02083738356 secretary@iyengaryoga.org.uk 01132746463 Brenda Noble Nesbitt membership@iyengaryoga.org.uk 01913884118 Ros Bell vicechair@iyengaryoga.org.uk 02083409899 Vacancy Sheila Haswell sheila@sarva.co.uk 01494711589 Edgar Stringer edgarstringer@googlemail.com 01249716235 Martell Linsdell martell@talk21.com 01943870618 Vacancy Andrea Smith andrea@iyengaryoga.me.uk 02392466750 Linda Head head1@blueyonder.co.uk 01315552651 Liz Sumner lizsumneryoga@googlemail.com 01415869677 Mary Mulligan mulligan558@btinternet.com 01273604588 Brenda Booth brendaboothkent@aol.com Helen Green helengreen124@hotmail.com 01517287207 Prabhakara prabhakara@freeuk.com 01214497496 Joan Abrams joanabrams@hotmail.com 01457 763048 Robert Leyland robert.leyland3@virgin.net 0161 440 9941 Gael Henry

Tessa Bull Emma Pinchin

Wendy Weller Davies

Janice Chesher Anita Phillips Aisling Guirke Eileen Cameron Elaine Pidgeon Vacancy Vacancy Diane Goldrei Sharon Klaff Judith Richards

gaelhenry@btinternet.com

tessabull@onetel.com emz40@hotmail.com wendy@wellerdavies.co.uk janicechesher@waitrose.com anita.phillips@btinternet.com aisling_guirke@hotmail.com eileencameron@eircom.net elaine.pidgeon@virgin.net

01914775904

02083402091 01235820223 01142363039 01872552867 00353872891664

0035312841799 01315529871

dianegoldrei@googlemail.com sharon.klaff@btopenworld.com judithrich@iyengaryoga.org.uk 02083981741 Iyengar Yoga News No. 17 - Autumn 2010

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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, Sheila Haswell, Helen White, Pam Mackenzie, Judith Jones, Brenda Noble Nesbitt

Planning

Ros Bell, Sheila Haswell, Philippe Harari, Juidth Jones, Pam Mackenzie, Brenda Noble Nesbitt, Emma Pinchin, Prabhakara, Helen White

Ethics and Certification

Judith Jones, Elaine Pidgeon, Ros Bell, Penny Chaplin, Judy Lynn, Judi Soffa, Judi Sweeting, Tig Whattler

Assessment and Teacher Training

Alan Brown, Debbie Bartholomew, Penny Chaplin, Sheila Green, Sheila Haswell, Judy Lynn, Sallie Sullivan,

Communications & Public Relations

Philippe Harari, John Cotgreave (IYN), Diane Goldrei (PR), Judith Jones (IYN), Mary Mulligan (PR), Lucy Osman (IYN), Elaine Rees, Tehira Taylor (IYN).

Finance and Membership

Pam Mackenzie, Brenda Noble Nesbitt, Sev Kanay.

Archives/Research

Debbie Bartholomew, Suzanne Newcombe, Janice Yates

Conventions/Events

Patsy Sparksman, Isabel Fielding Jones, Judith Richards Iyengar Yoga News No. 17 - Autumn 2010

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, Judi Sweeting,

Professional Development Days Co-ordinator

Judi Sweeting

Senior Intermediate Assessment Organiser

Penny Chaplin

Junior Intermediate Assessment Organiser

Judy Lynn

Introductory Assessment Organiser

Sheila Green (level 1), Sallie Sullivan (level 2)

Announcement

There have been some changes to our Committees since the last issue of IYN and a number of people have left, some of them after many years of service. We would like to thank Judith Jones, Alan Brown, Patsy Sparksman, Liz Tonner, Jayne Orton, Louise Cartledge and Susan Long for their contributions to our Association. Judith, Alan and Patsy, in particular, have been heavily involved in running the IYA for many years and, although they have left their official posts on the Executive Council, they will continue to work as co-opted members in standing committees. We would like to welcome Sheila Haswell as the new Chair of the Assessment and Teacher Training Committee, and Judy Lynn, Sheila Green and Sallie Sullivan as the new Junior and Introductory Assessment Organisers.

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Iyengar Institutes, Affliated Centres & Events Listings

Unless otherwise listed please contact the events organiser for details of events and classes, or see the ‘events’ page on the IYA (UK) website: www.iyengaryoga.org.uk Kent (KIYI) Avon (AIYI) Bob Philips yogabob@homecall.co.uk 0117 963006 www.aiyi.org.uk

Bradford and District (BDIYI)

Alan Brown events@bdiyi.org.uk 01535 637359 www.bdiyi.org.uk

Cambridge (CIYI)

Sasha Perryman sashaperryman@yahoo.co.uk 01223 515929 www.cambridgeyoga.co.uk

Dorset and Hampshire (DHIYI)

Kim Trowell 01202 558049 www.dhiyi.co.uk

All at Trinity Methodist Church Hall, Bournemouth BH6 5AQ 6 November 2010, 10am-4pm - Dave Browne 8 January 2011, 10am-4pm - Richard Agar-Ward 18 September 2011, 10am-4.30pm - Jayne Orton

Dublin (DIYI)

Eileen Cameron 00353 12841799 dubliniyengaryoga@gmail.com www.yoga-ireland.com/Iyengar 16 October 2010 – Yoga morning for DIYI members 29 April 2011 – Bobby Clennell, Teachers Day 30 April & 1 May 2011 – Bobby Clennell workshop

East of Scotland (ESIYI)

www.eastscotlandyoga.org

Glasgow and West of Scotland (GWSIYI)

www.gwsiyi.org 50

Louise Robson: weezrob@googlemail.com Genie Hammond: 01689 836706 www.kentyoga.org.uk 4 & 5 June 2011 – Weekend convention

with Jawahar

Liverpool (LIYI)

Judi Soffa info@yoga-studio.co.uk 0151 7094923 www.yoga-studio.co.uk

17 September 2010, 6-8.30pm - Nathalie Blondel 2 & 3 January 2011 – New Year Yoga with Judi Soffa

Manchester and District (MDIIY)

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

18 September 2010, 10am-1pm – Julie Brown 9 October 2010, 10am-1pm – Jayne Orton 16 October 2010, 10am-12noon – Iris Pimm (for yoga students and trainees only)

13 November 2010 – Margaret Carter (also AGM) 28 Nov 2010/11 Dec 2010/22 Jan 2011/20 Feb 2011 Junior Intermediate Workshops

Midland Counties (MCIYI)

Prabhakara prabhakara@freeuk.com 01214 490413 www.mciyi.co.uk

Saturday morning workshops at Birmingham Yoga Studio: 25 September 2010, 10am-12am 23 October 2010, 10am-12am 20 November 2010, 10am-12am 29 January 2011, 10am-12am 26 February 2011, 10am-12am

Munster (MIYI)

Dorothy Walshe, dorothy.walshe@gmail.com Iyengar Yoga News No. 17 - Autumn 2010

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North East (NEIIY)

Affliated Centres

North East London (NELIYI)

Bath Iyengar Yoga Centre www.bath-iyengar-yoga.com Kirsten & Richard Agar Ward 01225 319699

Gael Henry 0191 477 5804 gaelhenry@btinternet.com Nancy Clarke

nancyclarke@btinternet.com

0208 44 20617 www.neliyi.org.uk

26 September 2010, 1-4pm – Ursula Schoonraad 10 October 2010, 10am-1pm – Kate Rathod 21 November 2010, 1-5pm – Chris Swain - Anatomy 12 December 2010, 10am-1pm – Marco Cannavo – Restorative (two years of practice required)

Oxford and Region (ORIYI)

Jenny Furby jenny.yoga@btinternet.com 01264 324104 www.oriyi.org.uk O . R . I . Y. I . 19 March 2011, Kirsten Agar-Ward 14 & 15 May 2011, Bobby Clennell

Sheffield and District (SADIYA)

Dominic Batten dominic.batten@btinternet.com 0114 264 9418 www.yogasheffield.org

South West (SWIYI)

Jean Kutz jeankutz@hotmail.co.uk 01872 572807 www.swijengaryoga.ukf.net

16 October 2010 – Jayne Orton - Chagford, Devon 28 November 2010 – Sheila Haswell - Penryn, Cornwall

South West London & Surrey (SWLSIYI)

Jane Howard 07504 126078 swlsiyi@gmail.com 13 November 2010, 2-5pm – Johanna HeckmannMohan 5 December 2010 – First Aid day with Elaine Martin

Sussex (IIYS)

Sallie Sullivan sallie.sullivan@virgin.net www.iiys.org.uk 20 November 2010 – Yoga day with Mary Iyengar Yoga News No. 17 - Autumn 2010

Cotswold Iyengar Yoga Centre www.cotswoldiyengar.co.uk Judy Sweeting, Tig Whattler 01285 653742

The Iyengar Yoga Studio East Finchley www.theiyengaryogastudio.co.uk Genevieve Dicker, Patsy Sparksman, Wendy Sykes 020 8815 1918 Edinburgh Iyengar Yoga Centre www.yoga-edinburgh.com Elaine Pidgeon 0131 229 6000

Iyengar Yoga Institute Maida Vale www.iyi.org.uk Alan Reynolds 020 7624 3080 Knutsford Iyengar Yoga Centre www.KnutsfordYoga.co.uk Margaret Carter 01925 758382 Maidstone Yoga Centre www.iyengar-yoga.co.uk Lin Craddock 01622 820190

North Surrey Centre for Iyengar Yoga www.yogadham.co.uk Judith Richards 0208 398 1741

Putney Iyengar Yoga Centre julieyogaputney@yahoo.co.uk Julie Hodges 0208 704 5454

Sarva Iyengar Yoga Institute www.sarva.co.uk Sheila Haswell or Ally Hill 01494 521107

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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 ÂŁ4.00 each.

All teacher members will be invited to subscribe to Yoga Rahasya as part of their renewal process.

The cost for a year's subscription to this excellent publication is ÂŁ16.

The Practice of Women during the Whole Month We are grateful Dr Geeta S. Iyengar for allowing us to publish the lecture she gave in Poland during her visit to Europe in 2002. She kindly gave permission for us to publish it to coincide with her visit to London in 2009 where it was sold in aid of the Bellur Trust. With her usual generosity and care she has edited and added to the lecture for this purpose. Succinctly and clearly she explains how women should adjust their practice to the hormonal changes of the menstrual cycle.

All teachers, men and women, and all female practitioners will find this lecture an invaluable source of knowledge and wisdom which will enhance their practice and understanding of the marvellous and vast subject of Yoga. If you would like to download a free copy of this publication, go to: http://www.iyengaryoga.org.uk/miclient/media/documents/practice_of_women.pdf 52

Corrections

In the last issue of Iyengar Yoga News (IYN 16) we published an article "Institutes: or what happened to the Regions?". We have been contacted by some readers who felt that there was an implied criticism of a couple of institutes named in the article. These centres were describes as "...fundamentally private businesses, providing a living for those who own and run them". Absolutely no criticism was intended. All Iyengar institutesa, centres and studios, apart from community led organisations, are run as profitmaking businesses and contribute towards a living for the people who run them, and there is of course absolutely nothing wrong with that; the author of the article runs such a centre herself.

Moreover, the not-for-profit collectively-run institutes also pay their teachers and sometimes their administrators, and some 'privately' run centres do not make a surplus but try to offer Iyengar Yoga to people at affordable prices.

The IYA (UK) is made up of all these centres, Institutes, groups etc. and, whether profit making or not, we are united with a common desire to respect, practice and disseminate the teachings of BKS Iyengar. The article was an attempt to clear confusion about the complex structure which makes up this whole, and there was absolutely no intention in this article to draw a moral distinction between different types of institution. We apologise for any misunderstanding.

There was an error in the last sentence of the penultimate paragraph of this article; this should have read "If you haven't got a local institute, why not found one?" instead of "If you haven't got a local institute, why not find one?"

Iyengar Yoga News No. 17 - Autumn 2010

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Advertising in the 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:

Yoga Supplies Inexpensive

INDIAN YOGA BELTS, BANDAGES, BOLSTER SETS, PRANAYAMA SETS, ROPES. Call: 01225 319699 or E-mail: kirsten@bath-iyengar-yoga.com for prices

· 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 December 2010 to jbcotgreave@hotmail.co.uk

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.

Iyengar Yoga News No. 17 - Autumn 2010

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Instructional Iyengar Yoga DVD/Video

DO YOU NEED HELP TO PRACTICE YOGA AT HOME? â&#x20AC;&#x2DC;Practice and Enjoyâ&#x20AC;&#x2122; 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.

56

To order â&#x20AC;&#x2DC;Practice and Enjoyâ&#x20AC;&#x2122; with Julie Brown or for fur ther information : 01625 879090 julie.brown61@o2.co.uk £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 Iyengar Yoga News No. 17 - Autumn 2010

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NEWSFOR ABOUTSALE: THE SALE OF YOGAWEST

YOGA CENTRE We haveIN beenBRISTOL having discussions with some non-Iyengar trained yoga teachers

about the sale of Yogawest. It would be a big disappointment to us if we were unable to sell the Centre to Iyengar teachers. It is a Well-established andhas busya Iyengar yoga centre great venue and loyal student base.in the heart of Bristol for sale.

Successful business We would like to encourage any Iyengar with good turnover base.toFreehold teachers who mayand bestudent interested get in property withtouch 2 yoga studios, offices and storagewith us. We are approx 3500sq feet. Further growth open to negotiations on price andpotential. timing Attached modern 3-bedroom house also arrangements. available.

GERRY CHAMBERS AND LYNDA PURVIS www.yogawest.co.uk

office@yogawest.co.uk Iyengar Yoga News No. 17 - Autumn 2010

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