Iyengar Yoga News - issue 28 - Spring 2016

Iyengar Yoga News Spring 2016

Iyengar Yoga News No. 28

Issue number 28

SPRING 2016

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I Y E N G A R® Y O G A ( U K )

Honorary president: Yogacharya Sri B.K.S. Iyengar

www.iyengaryoga.org.uk

Iyengar Yoga News Spring 2016 Issue number 28

Editorial

In this issue of IYN, we have published the second part of the edited transcript of Birjoo Mehta’s teaching at last year’s annual IY (UK) Convention in Exeter. In this part, we have covered the pranayama classes that he taught. We are very grateful to Birjoo for the work he has done in helping us prepare this transcript. This year’s Convention in Harrogate will be taught by Raya Uma Datta, and we have an article by him about his discovery of Iyengar Yoga. We have reports from Yoganusasanam 2015 as well as regular reports and features. We hope you enjoy reading this issue.

Editorial Board: Philippe Harari, Judi Soffa, Tehira Taylor, Sigute Barniskyte-Kidd, John Cotgreave

Iyengar Yoga News No. 28

Layout & Design: Sigute Barniskyte-Kidd Articles to: editor@iyengaryoga.org.uk Advertising: John Cotgreave cotgreavej@gmail.com Copy deadline: 30 July 2016 This magazine is printed on paper that is sourced under a scheme which ensures minimal environmental impact.

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Membership and Office Manager Andy Tait Telephone 07510326997 email offce@iyengaryoga.co.uk PO Box 51698, London, SE8 9BU PR & Website Manager Katie Owens Telephone 07510 326 997 email katie@iyengaryoga.org.uk IY (UK) PO Box 4730, Sheffield S8 2HE

Finance & Bookings Administrator Jess Wallwork Telephone 07757 463 767 email jess@iyengaryoga.org.uk 15 West Grove, Bristol BS6 5LS Assessments Administrator Kate Woodcock Telephone 07914089360 email kate@iyengaryoga.org.uk PO Box 1217, Bradford, BD1 9XF

Photo credits: Kirsten Agar-Ward, Cath Barnes-Holt, Ros Bell, Gerry Chambers, Sheila Green, Abi Myles, Charlotte Rosser, Jasvinder Singh

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Contents

Features

Dharma in Theory and Practice IY(UK) Convention 2015 page 4

Solstice Class

by Diane West page 18

Atha Yoga AnushĂŁsanam

by Raya Uma Datta page 20

My First Faltering Steps in Yoga at the Age of 67

by Jasvinder Singh p a g e 2 5

Geeta - a Gem for Women and Men

by Janet Swinney page 29

Yoganusasanam Comments page 32

A Tale of County Folk

by Sheila Green page 35

National Iyengar Yoga Day UK 2016 page 36

Member information IY(UK) Reports page 38 New Admin Contacts page 41 Iyengar Yoga News No. 28

Assessment Results and Notices pages 43 IY (UK) Professional Development Days 2016 page 44 List of Institutes and Centres page 48 Charity Yoga Notebook

by Prithi Irani page 54 SPRING 2016

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Dharma - in theory and practice Transcript of IY(UK) Convention 2015 teachings with Birjoo Mehta

In June 2015, three hundred people attended the IY(UK) annual convention at Exeter University with Birjoo Mehta. In the last issue of IYN we presented extracts from the asana classes. The following is a summary of the three pranayama classes he taught.

Transcripts by: Isabel Jones Fielding, Vanessa McNaught, Katie Owens and Jess Wallwork Editing by: Birjoo Mehta, Philippe Harari and Judi Soffa 1st Session DHARMA AND THE ECOSYSTEM Invocation: As before, focus on the chest for which the action has been done but do not focus on the actions and sensations from the skeleto-muscular body, which is the doer.

When the chest experiences fullness, the mind becomes quiet. While the movement of the breath is felt, do not allow yourself to get involved in that. And in this quiet state, with poise in the mind, peace in the body, we shall invoke Sage Patanjali.

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Let’s start with the concept of dharma. There is no one word in the English language that accurately conveys the concept of dharma, because that’s a concept which comes only in the Indian tradition. Dharma is sometimes translated as “law”, sometimes as “rules” for conduct of life, sometimes as “religion” at other times as “duty” to be performed. So, depending on the context, people give different meanings.

Dharma is defined as that which uplifts and sustains those that are falling, those that have fallen and those that are yet to fall. As yoga students performing an asana, that which brings about a long, stable and sustained state in the asana is dharma. As inhabitants of the planet, all our human endeavours are possible only if the planet itself is sustained. If we sustain our lifestyle at the cost of our planet then such action would not be dharmic. Therefore sustenance should be looked upon at an ecosystem level. Dharma operates at the holistic or ecosystem level.

Some people injure their hamstrings while attempting Hanumanasana. This would be the consequence of an improper practice. This will affect their practice of other asanas and so the attempt to perform Hanumanasana at any cost is not dharmic. Why does an injury happen? This is because we are more focused on doing – working on the legs to spread the legs rather than checking what is happening to the rest of the ecosystem of the body by the action of spreading the legs. If we watched the fullness of the chest and maintained that, we would not over stretch and would not injure ourselves and this practice would be dharmic.

We make a mistake when we think that to work on the chest we have to work from the chest. It is the other parts of the body that support the chest, and in turn the chest supports the other parts. Once you know the interdependency, you then operate for the ecosystem. A person working only for himBeing students of Yogacharya BKS Iyengar, we will go self disturbs the ecosystem. If one works only for by the definition which he has used, which comes oneself – this is against dharma (adharma) and if one from the Mahabharata: considers the whole ecosystem, then one is with dharma. I have to support somebody, somebody “Patitam, patantam patishyantam dhãrayati it else supports somebody else and, in turn, I am also dharmaha” supported. Then what happens is that your view 4

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of yourself as being an individual changes and you become universal, because you start to identify yourself with the ecosystem and not your individual self. And when you start to identify with the ecosystem, the individual in the ecosystem performs the task assigned for the benefit of the whole ecosystem.

The Bhagavad Gita in the eighteenth chapter also says the same thing: 18.47 shreyansvadharmo vigunah paradharmatsvanushthitat It is better to do your own job or your own Dharmic duty even if it is not done well, rather than do somebody else’s task, because every cell has to do its own task.

So every task is important in the whole ecosystem.

Whenever I ask what is happening in the chest, what do you do?

You direct the eyes to the chest.

Here the chest becomes the object of the observation by the eyes. The eyes become the subject – the story teller. Actually we should be taking in the perspective of the chest. What is the observation made by the chest? The chest ought to become the subject and the chest should look at the head.

The moment this happens it brings quietness.

Once you know the interdependency, you then operate for the ecosystem.

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OBSERVING THE MIND

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Mind cannot directly observe the mind, the body cannot directly work on the body. If you want to build muscles, do you think the body alone can accomplish this? Or do you require the mind to say 'come what may, even if it’s hard, I am going to do the work out.' You need will power, isn’t it? There the mind is required to build the body. Similarly to observe the mind, the body is required. Directly you cannot do it. The mind is dependent on the body, the body is dependent on the mind. The mind is dependent on the breath, the breath is dependent on the mind. The 6

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body is dependent on the breath, the breath is dependent on the body. So it is an ecosystem of connections. If you want to make the mind stable, you need to work through the body.

Consciousness is composed of the mind, the intelligence and the ego; the mind is “manas”, the intelligence is “buddhi” the ego is “ahamkara”. When you say somebody’s conscious, what do you mean? A person is conscious if he appropriately responds to a stimulus. Now let us look at the process of response.

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If any of these parts fail, then one would appear to be unconscious.

For example, if the connection through the mind from the brain to the organs of action stop, the person will not display consciousness, but the person would be feeling everything, a state known clinically as a “locked in” state. Similarly, if the senses are not there completely, he may be alive, alert, but he doesn’t know anything is happening to him and so he will not respond. He will be called unconscious to the surrounding.

Let me use an analogy between the three aspects that constitute the consciousness and a computer system. Now in a computer system we have input devices, like the keyboard, that provide the inputs for processing. In the same manner the senses of perception provide

the input to be processed. The computer program or application processes the data that has been input. This is like the intelligence or buddhi which analyses the information and decides on an adequate response. The memory or database is like ego or ahamkara which stores the past impressions.

The organs of action are like the output devices such as a printer or display screen. The operating system, such as Windows 7 or Android, manages the computer's memory, processes, and all of its software and hardware and allows you to communicate with the computer. Without an operating system, a computer is useless.

Likewise the mind acts like a bridge between the sense of perception, organs of action, intelligence and ego.

The mind performs functions that are common for all life forms. Like a computer application that performs a specific function, the intelligence performs a specialised function that makes us human.

Whereas ego is individualised for each person like the memory and database for each computer user.

Collections of whatever you have felt and experienced and your perceptions and your behaviour, all this becomes the memory or the ego. It is the ego that makes us different from another person.

The physical body along with the senses and organs of action is the hardware. Consciousness, consisting of the operating system (mind), application program (intelligence) and database (ego) is the software.

The breath (prana) is the power supply. The hardware on its own without software serves no purpose. The software on its own cannot function. And for the hardware and software to function we need power or breath (prana).

For a response or an action, any one of the three, the mind, the intelligence or the ego may take a lead. The yogi does things with discrimination, with buddhi. The mind will be there but it will play a subordinate role.The ego will be there but it too plays a subordinate role.

It is the buddhi which should predominate. Discrimination comes from buddhi. To know that my left arm is lower than the right arm, that is buddhi. So to go on adjusting until I feel them equal, that happens through the buddhi, the intelligence. To be able to discriminate is what makes us human.

Normally the mind can observe other things but not itself. But when the chest becomes the subject, the observer and the story teller, the mind is known. This is what the Yoga Sutra says: SPRING 2016

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An external stimulus stimulates the senses of perception, the senses of perception create an impulse which the mind carries to the processor of the information, the intelligence, for a decision on what to do. The intelligence with the help of the memory takes a decision.

This decision is conveyed through the mind to the organs of action and the organs of action complete the action. So this is the complete path from stimulus to response.

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III.35 hrdaye cittasamvit

Why does this happen? This is because the body is not doing its dharma. And therefore the mind and By samyama in the region of the heart, a yogi acquires the pranayama is suffering. What is the dharma of the a thorough knowledge of the contents and tenden- body? It is to remain erect and keep the chest full. cies of consciousness.

Depending on the region of the chest where the When the chest experiences fullness, the mind (as an breath touches, the mind experiences a particular object) is perceived and known by the mind (the ob- condition. When the breath touches the mid chest server or the subject). It is only in this condition that region, the mind is alert, sharp and attentive and if it the subject (the mind that perceives) is the same as is in the top chest region one gets emotional. When the chosen object (the mind that is being perceived). the breath is in the lower part of the lungs the mind This is meditation. As both the object and subject are becomes dull. You can direct the breath to this region same, there is no relative movement between the when you want to rest. When the breath is in the abtwo and therefore the mind experiences stillness. dominal region, your mind initiates thoughts.

To get the fullness in the chest we need the whole body to work as an ecosystem to prop the chest.

Guruji has said the body is my first prop. It is the body that supports and gives the chest the fullness so that the mind expands and can therefore be observed by the mind. When you do setu bandha sarvangasana, are you not spontaneously silenced? Why is that? Because the chest is radiating. When the chest radiates, the mind is looking into the mind, it is stilling. When you look at the mind through the head, there is instability.

OBSERVING THE BREATH

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Frankly for many, many years I found pranayama exasperating.

Have we all not experienced that the first volitional inhalation of breath is deep and fulfilling? But the exhalation that follows is short. Also for the first few cycles we are very sharp, attentive, shoulders are kept back, armpit chest is forward, everything is fine. After a few cycles we become dull. And later after the dullness of a few cycles, our mind starts to wander.

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Initially in our practice of pranayama, we are sharp and the breath is directed to the middle chest. Then you get one cycle or two cycles of good breath. Then the breath slowly drops to the lower chest and you start to feel sleepy and then later it drops further to the abdominal region and then your mind starts to wander, eyes open and we fidget. Now why does it happen? Because progressively the spine collapses.

The spine collapses first in the middle chest, then it collapses in the lower dorsal region, then it collapses in the lumbar region and that is the time when the thoughts arise.

Nowadays a lot of people want to do meditation.

Guruji never talked about meditation in public. But without mentioning the word, he made the students experience this, by arranging the body to support the chest and spontaneously the mind observed the mind and experienced stillness. Now you will understand why so much importance is given on the sitting. If you don’t sit properly and keep your spine erect throughout, your mind is bound to be restless.

Now I will make you aware of where and how things go wrong in pranayama.

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Sit erect. Lift the side chest up. Shoulders back. Shoulder blades in.

These are all correct instructions. However, the mistake we make is that we follow the instruction by acting on the skeleto-muscular body and observing the skeleto-muscular body. Thus it is the body doing for itself and this is therefore not Dharma. The correct way would be to adjust the skeleto-muscular body to make the chest experience fullness. Once the chest experiences the fullness, the body should adjust so that the fullness of the chest is sustained.

Now remaining there, with the head erect move the eyes back, as if the eyes are going deep into the sockets. Spontaneously within a short while you will become aware of the movement of the breath. The next mistake we make is that we start to get involved in the breath. We observe the breath as it goes in and out cyclically. Our mind follows the breath and it starts to move cyclically along with the breath in the chest region.

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One should know that to move any part of the body, the mind needs to be present in that part. And as a corollary if the mind is in any part, displacement will take place in that part even if there is a slight disturbance of the mind.

Now observe and follow the breath. You are following the inhalation as it flows in. You will follow the exhalation as it flows out with your eyes closed. Keep on following the breath. As the breath goes in you follow it inside. As the breath goes out you follow it outside.

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Keep following the breath, your mind on the breath, the mind going circularly with the breath. Slowly you will find yourself becoming very calm, quiet. You will find yourself becoming quiet. This is because now the awareness is not of the breath touching the mid-chest but of the breath touching the lower region of the chest. This is a consequence of the displacement of the spine due to the movement of the mind and the spine collapsing towards the lower dorsal region.

Continue with the mind following the breath and observe how the touch of the breath moves further down the chest and how the spine too slowly collapses. Then you deviate further and slowly you become aware of the movement of the abdomen. This is what happens spontaneously. Now as you become aware of the movement of the abdomen and start to follow that, then thoughts start to emerge. Then the thought comes to you, why is the breath losing its rhythm and you want to control the breath. Then one thought leads to another and your mind spirals into a cacophony of thoughts. Then you suddenly become aware that your mind has wandered, the chest and spine have collapsed. And then you readjust. Then as you once again follow the breath the whole cycle repeats.

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Let’s understand what displacements have taken place in the body while your mind followed your breath. Take the shoulders back. Are you able to do it? That means the shoulders had come to the front in the interim period. Make the spine erect. Are you able to do this? This means that the spine had collapsed.

be retained. No oscillations in the chest. It’s as if the radiation is taking place from the chest everywhere.

Keeping the chest exactly as it is, now without any disturbance felt in the chest take a deep inhalation.You might feel a slight movement in the first few cycles because the chest may not have been well opened, but after the initial cycles of breath nothIf you were able to once again bring ing should disturb the chest. about the openness in the chest, it means that chest had collapsed ear- Now keeping that opening… exlier. This means that the mind had hale… you’ll realise what happens to moved from the middle of the chest, the abdomen… inhale… exhale… where the mind observed the mind, attention in the chest… attention to the lower chest where you feel in the shoulders… attention in the relaxed. In this restful state you feel corners of the shoulders… inhale… happy because you are very quiet. with that same opening… exhale…

And in that happiness due to the no feeling of change in the expresdullness, the chest sinks further, and sion of the chest… inhale… exhale. your mind starts to wander. The mistake was not in your sitting, the mis- Now after these cycles of ujjayi intake was in your watching the breath halation and exhalation, see if you as it moves, as the breath goes in can take the shoulders back. Could and out. you move them or were they still in place? Try to lift your spine. Could you So, now don’t observe the breath. lift it or was it still in place? Wasn’t Disregard the breath, just as you your sitting undisturbed? It remains disregard the background noise of undisturbed if you had maintained a fan whirling. Cup your hands and the opening of the chest throughout. place the fingers on the floor slightly Then release. behind you so that you are able to maintain the opening of the chest. What did you feel different now from Corners of the shoulders back, the what you did before? Stillness, peace side chest moving to the front, as if and poise? But you are not dull. Now it is bursting. Nothing should disturb this is why so much attention is given the chest, even the breath should not on the sitting. disturb the chest. This feeling should

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You know that in pranayama we should take the head down. When the chest is lifted, the head comes down easily. But when the chest is dropped, and one tries to take the head down there is a pull and it hurts you. So keep the chest fully opened to take the head down.

First, keep the hands back, take the corners of the shoulders back. It is as though the chest is like a balloon getting compressed from top and bottom and spreading in the centre. First feel the fullness in the chest before taking the head down, as if the chest is radiating, as if it is spreading all over. So when the chest is open the head goes down naturally. Then when you inhale and exhale there is no disturbance in the chest.

In the inhalation, it is the back region of the abdomen that lift up, it’s an organic action not a muscular one.

And if you keep the chest open and radiating, in the exhalation you shall observe that the frontal region of the abdomen, the viscera, the organic body, that moves up. Don’t follow the breath, on the inhalation or the exhalation. Only maintain the chest. The movement in the abdomen should be observed as if it is happening in the background and is not of interest.

Complete your last cycle, then after finishing raise the head up. What happened to your mind now? Quiet and alert.This illustrates the importance of the chest.The feelIn the Yoga Rahasya of December 2014 there is a pic- ing is of sharpness. If a feeling of dullness is felt then that ture of Guruji sitting on a chair with his chest open. what you did was not pranayama.

Even when he exhaled and even when he retained the breath, his chest stayed open, his chest did not PRANAYAMA IN THE SUTRAS change. It would be useful to see his practice on film.

If you were to see his practice you will see there is no Let us now see what Patanjali has to say about pramovement in the chest, even when he did Bhastrika nayama in the 49th Sutra of the second chapter. or Kapalabhati. Whatever he did, his chest was undisturbed, it was fully radiating whether he did exhala- II.49. tasmin satisvasa prasvasayoh gattivicchedah tion or inhalation. pranayamah SPRING 2016

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OPENING THE CHEST

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Secondly, why did he use words Bahya and abhyantara indicating external or internal movement and not svasa and prasvasa once again? And thirdly why in II.49 he uses svasa or inbreath first before Svasa is inhalation or inbreath, or prasvasa or outbreath and in the movement of air into the lungs, II.50 uses bahya vritti or external and prasvasayoh is exhalation or movement first before abhyantara outbreath, or movement of air out vritti or internal movement. of the lungs. After asana, Patanjali now moves to the breath – the My proposition is that the Sutra movement of the breath and its II.49 refers to the breath and the stoppage. next sutra refers to the mind. The Pranayama is the regulation of the incoming and outgoing flow of breath with retention. It is to be practiced only after the perfection of asana is attained.

sequence of the words, svasa prasvasayoh and Bahya abhyantara is to indicate that when the inhalation 11.50 Bahya abhyantara stamb- takes place, the mind moves outha vrittih desa kala samkhyabhih wards and in exhalation the mind moves inward and when the breath paridrstah dirgha suksmah is restrained – gati viccheddah the Pranayama has three movements; mind is stabilised - stambha. So, in prolonged and fine inhalation, ex- these two sutras Patanjali helps the halation and retention; all regu- practitioner to cognise the mind – lated with precision according to that which moves outwards during inhalation and inwards during duration and place. exhalation. So from observing the Bahya is external, abhyantara is in- gross breath one can recognise the ternal, stambha is restraint and vritti subtle mind. And by regulating the of course is movement. breath, the mind becomes stabilised.

The question I have is that Patanjali is so precise and concise that he Sutra II.51: Bahya abhyantara visaya has provided the complete knowl- aksepi caturthah edge of yoga in 196 sutras. So if he was referring to the movement The fourth type of pranayama, of the air in the lungs in this sutra, transcends the external and interthen why would he repeat what nal pranayamas and appears efhe has said in the previous sutra? fortless and non-deliberate.

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Immediately thereafter in Sutra II.50. he says,

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Here I understand that in the first three movements of the breath, inhalation, exhalation and retention it is the breath that regulates the mind. In the fourth, it is the stability of mind that stops the breath.

The earlier sutras refer to the breath that is retained after inhalation (abhyantara kumbhaka) or exhalation (Bahya kumbhaka) which cause the mind to be stilled.

These types of kumbhakas (retention) are qualified by the sequence – either after inhalation or exhalation. The fourth type referred to in sutra II.51 is a retention that comes with stillness of the mind – and this therefore is retention after neither, inhalation or exhalation, – unqualified by sequence and therefore called kevala kumbhaka or stillness of the breath by itself, spontaneously caused by the stillness of the mind.

Sutra II.52: tatah kshiyate prakasha avaranam Pranayama removes the veil covering the light of knowledge and heralds the dawn of wisdom.

So here Patanjali says that when the mind is completely stilled, what covers the light within is removed and the light of the conscience radiates and shines forth. The moving mind is like a dust storm that

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covers the light and when stilled the light of the conscience shines. If your pranayama does not go beyond controlling the breath that is moving in and out, you will not be able to go from breath to the mind and then on to the conscience.

Sutra II.53 dharanasu ca yogyata manasah The mind also becomes fit for concentration.

Now what is the mind? What is the fluctuation of the mind? When inhalation takes place something seems to be expanding and you become aware of the outer layers of the chest. Since awareness is the result of the presence of the mind in that region, one may conclude the mind is expanding. However, when you exhale the outer layers become desensitised. That means the mind is no longer there.This is the fluctuation of the mind in breathing.

When you place this imaginary reflectors you will experience the breath stopping. When you can’t maintain this state, take off the reflectors and let the radiation go out again. The breathing commences. Then when you can, put the reflectors back on again so that the radiation is reflected back in. Try again, remove the reflectors, and allow the radiation to spread outwards, and then put the reflectors back and experience the radiation going inwards.

Then quietly release, and lie down on two blankets folded three folds supporting the spine. Even while lying down, let the radiation of the consciousness from the core of the chest towards the periphery continue.

Even while lying down, you should let the chest continue to be the subject. Whether you are inhaling or exhaling, the chest should radiate out. The mind should not be

LEARNING TO OBSERVE THE CHEST NOT THE BREATH Sit on a height, outer shoulders back, take a couple of deep inhalations for the first 2 cycles to get to maximum capacity so you can feel the expansion of the chest. Then take the head down.

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Don’t observe the breath, observe the chest. The expression of the chest should be the same for the inhalation and the exhalation. Then after the last cycle quietly raise the head up.

With the head up now, continue to take the corners of the shoulders back. Feel the expansion in the chest, observe the radiation in the chest. The next step is to have this radiation reflected back. So place imaginary reflectors on the front and sides of the chest so that the radiation is now reflected back in.

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disturbed, the feeling of the chest should not be disturbed whether you are inhaling or exhaling. As you approach the end of inhalation, with the chest radiating put the reflectors onto the front and on the sides of the chest so that the radiation reflects back in. You will find the breath stopping, when you cannot maintain the state remove the reflectors and let the breath get exhaled, then after exhalation put the reflectors on. Remove the reflectors and let the inhalation happen. Remember the radiation should continue regardless of whether you are inhaling or exhaling.

Now as we come to the end of this pranayama, do nothing. There should be no volitional radiation or reflection back into the chest. Most of you will be experiencing a thoughtless state. When you experience the movement of the abdomen this state will slowly dissipate. Slowly become aware of your surroundings and then whenever appropriate for you, you can bend your knees and roll over to your right side.

Pranayama starts with the breath but it is not about the breath. Just as asana is not just about the body, pranayama is not just about the breath. You can become meditative both in the asana and in the pranayama.

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in chorus. As all the members of the chorus are singing in unison, it is not possible to isolate and hear the You all must have experienced something that is voice of the boy. However if the rest of the members known as a 'song worm'. Here, a song, or a melody of the chorus become quiet you would be able to continues to play in your brain even if you don't want hear the voice of the boy. to hear it.Try as much as you want, it just doesn’t stop.

Normally, the breath, the mind and the chest move This is an example of disturbed consciousness. in unison and therefore we cannot get an isolated But the moment you take your shoulders back, open perception of the mind. The three appear to be intethe chest, and radiate you will find the song worm grated. So how are we to isolate the mind from the stop. That is because a radiating chest stills the mind non-mind? and disturbance stops. Similarly if you are bothered by ceaseless flow of thoughts, you will be able to stop We know that a body is always at rest with respect to its own frame. Those outside the frame appear to this by getting fullness in the chest and radiating. be moving. When the chest is full, the mind is observYesterday you heard how to get the chest to experi- ing the mind. Therefore in the frame of the mind, the ence fullness by taking the shoulders back. Another mind is still. At this time, with respect to the frame way is to move the ninth dorsal vertebra forward of the mind, the breath will appear to move. Theretowards the centre of the sternum. As before, the fore one understands that the breath is not the mind. dorsal vertebra must work for the chest. Don't fo- The body appears to move with respect to the mind cus on the doer, the dorsal vertebra. Focus on the as you breathe. So you understand that this which is chest, which is the seer. Hear the story of the chest. moving is not the mind. Just as when the voice of all Adjust the dorsal spine so that the chest experiences the rest of the boys in the chorus are silenced the fullness. Any part of the body may be a doer, but the boys voice is heard, in the same manner when all that appears to move is eliminated, what remains is the subject should always be the chest. mind.

Now you will be doing a few cycles of ujjayi.

So while you are in pranayamic inhalation and exhaNow in ujjayi keep the chest undisturbed. As explained lation, let the subject be the mind in the region of yesterday, the posterior organs of the abdomen will lift in the chest. Do not focus on observing anything that inhalation and the anterior organs of the abdomen will appears to move, since it is not the mind. Only focus lift in exhalation. When the chest is full, bring the head on that which remains absolutely stable. In this mandown. As you inhale and exhale deeply, you will hear a ner you will be able to isolate the mind from the faint sound in the throat, but it will not be an irritating body and the breath. If you continue in this fashion, you will realise that some part of what was initially sound. This is the sound of ujjayi. considered to be mind, initiates the breath. This too Let me now introduce you to another aspect to cog- appears to be moving. Now you will be able to filter nise the mind. Let us take an analogy of a boy singing the gross mind which is moving from the subtle mind SPRING 2016

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2nd Session

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that remains stable. The gross mind will lead you to perform all the pranayamic techniques whereas the subtle mind remains an observer or a witness. In this manner the mind is trained to be fit for dharana or concentration.

Sutra II.53 dharanasu ca yogyata manasah

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The mind also becomes fit for concentration.

Initially when the concentration is weak, you shall feel the mind constrained within the physical body. When the mind is further concentrated, it is not restrained by the physical body but spreads beyond. Then the “asmita” or your understanding of what constitutes “you”, changes and you do not identify yourself only with your physical body but to a larger ecosystem.

When the ecosystem becomes your asmita, the whole ecosystem, the whole world, the whole universe becomes you. And therefore, there is a feeling of maitri, friendliness; karuna, compassion; mudita, joy; upeksha, indifference to one and all. Then there is 16

gratitude, because you realise the ecosystem is feeding you. And when that gratitude comes, then all your actions start to be for that ecosystem, for the universe and, not for yourself. You realise you cannot act for the benefit of yourself and whatever you receive is from others. Then your concerns become universal. Then all actions will be conscientious. All actions will be Dharmic.

3rd Session Sit straight, fold your palms, keep the back and the head erect, close your eyes. See that the weight of the body is taken on the frontal buttock bones or the area where the pelvic girdle meets the femur bones. When you sit in this manner the spine is kept lifted. Move the side waist up, side chest up. Even the armpits may go up. But keep the shoulders down, and extend the upper arms towards the elbows. Move the corners of the shoulders back so that the chest becomes the subject and then the chest radiates. At this time the mind becomes still. Then quietly take the eyes back so that the brain becomes quiet. So from being an actor you have to become the observer,

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and from an observer, to an uninvolved observer or a witness. Then you are fit for prayer. We invoke Sage Patanjali, we invoke the qualities, attributes of Sage Patanjali so that we may experience the bounty of yoga.

What is the mind? The idea of mind is very nebulous. But now, you have an understanding that when the chest has expanded there is something which is radiating and that something is the mind. So what’s the next step?

As you breathe you experience the expansion, contraction of the spread of radiation, and you realise that the mind is constantly modulating. But you can stop it from modulating. The practice of pranayama helps to stabilise and stop the mind from modulating. And when the mind is stable, the breath goes into kevala kumbhaka and the clutter surrounding the conscience is removed and the light of the conscience shines. Conscience is dharmendriya or the sense organ of dharma. From then on the conscience guides all action such that the actions are Dharmic, and the asmita becomes universal.

If you follow this process, then pranayama becomes a very attractive proposition as every time you do pranayama you shall be learning something new. You will go beyond the boundaries of your own knowledge intuitively. But if you just go on following the breath, you will initially experience dullness and later boredom.

Now you know the reason why you sometimes feel sleepy and sometimes restless in pranayama. The fault is not with you but the process you have adopted.\ SPRING 2016

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Yoga is citta vritti nirodhah. Citta is the consciousness, and vritti is the disturbances of the consciousness, and nirodhah is to cease or restrain. So, if I have to restrain the disturbance of the consciousness, I first have to know what the consciousness is. Only when I know the consciousness I will be able to understand the attributes, and from the attributes will I understand what can help to cease the movements.

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Solstice Class Exeter Cathedral

Diane West, Dorset Teacher It was a pleasure to take part in the summer solstice yoga class in front of Exeter’s magnificent cathedral. The class was well supported by convention attendees and the pre-arranged coach was much appreciated.

Fortunately we had good weather. A sunny, bright and breezy afternoon with blue sky and fluffy white clouds. We even had the cathedral bells ringing out while the class was in progress (was this by chance or arranged?). The wind tried in vain to lift the mats from the ground but failed as we held them down.

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We assembled in front of the cathedral with mats lined up and handbags parked to one side. We were ready to begin the invocation to Lord Patanjali.

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Sheila Haswell led an excellent class. Poses were called, relayed and we flowed from one to another. Minimal props were used (no time for these). Cobbles may have been hard through the mats but this was put aside as we moved as one in yoga. Even the occasional seagull dropping a gift did not daunt us. It was an enthusiastic class full of fun and laughter.

Many students were dressed in convention t-shirts and leaflets were handed out to the shoppers and tourists who quickly gathered around to watch and take pictures. All too soon the class came to an end but there was still time for a welcome coffee with friends then back to the University.

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The memorable experience was of child-like fun and unity and a feast for the senses being outside on such a lovely afternoon. So pleased to have taken part. Well done events committee for the excellent organisation. \

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Atha yoga anushāsanam

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Raya Uma Datta RIMYI, January 1999. 9.10 am: I was about to leave the Institute after attending my class. ‘Ae Raya.’ A voice came from nowhere. I looked here and there with disbelief. ‘Come here.’ He was looking straight into me. I got intimidated by the sight under the bushy eyebrows. He was standing with a taut face and a slight grin.

‘Did he really call me? Or was I day-dreaming as always?’ I looked at him.

He was standing outside his house with white veshty and the crème kurta. The students were greeting him and touching his feet. Why was he calling me?

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‘Come here.’ He called me again. I felt like running away but I walked to him and touched his feet. ‘What are you doing NOW?’ He asked. ‘Nothing.

Going home.’ I answered sheepishly.

‘I mean what are you doing NOW in your life?’ His eyebrows became even more curved and his eyes drilled me. In my life?

What does one have to do in life? Nothing much! I thought. I shrugged my shoulders. ‘I work with this firm,’ I started telling him my daily routine, ‘I earn money…

‘What is use of that?’ He sliced my answer half-way. I felt like a bowler thrown over the ropes by Tendulkar.

‘Why don’t you practise?’ he asked me. ‘I come for the classes very regularly.’ I was fumbling over the answers. ‘Why don’t you practise?’ He was not backing out. I was perplexed. Where was this conversation heading? His next question was like a bolt. ‘Do you know how to practise?’ I was

dumbstruck with a blank look in my eyes. ‘What am I here for?’

With one hand on his waist and the other questioning he asked.

‘I will teach you. You should not waste your time here and there NOW’ I nodded yes. ‘But what about my job?’ ‘Is that your life? What respect do you have with this job?’ He was bombarding me

NOW

begins the exposition of yoga.

questions that I was running away from. ‘Start practice. That will bring you some good life’. ‘A better life?’, I was really shaken with what was happening. ‘Be disciplined’. He gave the last boost with a warm smile.

I had just started getting comfortably numb with the life I was living. He churned me inside out. As I walked out of the Institute gate, I was shocked, surprised and scared with excitement.’ Did this actually happen? Guruji himself called me by my name.’ I pinched myself.

Eleven years have passed. Guruji initiated me into the practice.

He asked me to follow the ‘discipline of practice’. I remember the conversation very vividly.

Guruji started with NOW and concluded with DISCIPLINE. This directly connects to what Patanjali has stated. Atha yoga anushasanam.

Today on Patanjali Jayanti let’s look at this sutra: atha yoga anushasanam. atha: Now, here on, here after yoga: union, to unite, to yoke, Samadhi anu: to follow something, to go after, to trace behind shasanam : order, training, educating, directing, rule NOW begins the exposition of yoga.

Atha - NOW: Such a magnificent start! Patanjali does not ask, what have you done earlier? Where do you come rom? Whosoever shows the inclination and courage can walk on this path. The darshan - subject is available as a guiding light. Start, at this very moment.

Not later. As you are!

With whatever you have. NOW! A few years ago a guy walked in. Small built with anxiety on his face and eyes stressed. He had faced a combat. He was HIV positive. Very hesitantly he went to Guruji. ‘Life is not over. Don’t lose your heart. What happened, happened!’ Guruji consoled.

‘NOW on don’ t miss your practice.’

He is still walking on this path.

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I was twenty. I had quit studies halfway. I could be called a dropout. People around me were deeply worried that this chap is going nowhere, only wasting his time. I was a lost person. I had started working at a desk top publishing firm like an office boy and earning some amount of money. The eightieth birthday celebrations were over a month before that. During the celebrations, I did help with publishing activities and was also a part of the kid’ s demonstration.

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On numerous occasions this hall has seen Guruji ask, ‘Can you tell me, where are you not reaching in the asana?’ We generally miss the bus looking for a correct ‘answer’ - bottom foot or the top of the head? We forget the silent NOW in the question. He is asking, ‘where are you NOW? Is your awareness spreading everywhere uninterruptedly?

Are you aware of NOW?’ Our answer is based on yesterday’ s answer. Guruji is asking us in the present and we are reacting from the past. We live in yesterday. The NOW is dismayed.

darshan. He transcends the boundaries of personnationality-ethnicity-religion-tradition-culture. The yoga-suˉtra-s lead us like the road maps. Guruji tells us, ‘keep the practice on top of your priority list.

Other things will follow.’

Mr Joglekar, almost 6 feet tall, a broad man bent towards his late sixties. The three men who brought him in, sat down gasping. He suffered from a massive stroke - paralysis. ‘Can I get any better?’

With his slippery tongue he asked Guruji. ‘Yes’

This is the tender

connection between Patanjali and

Guruji. What Patanjali has said centuries

ago, Guruji is

re-iterating now.

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This is the tender connection between Patanjali and Guruji. What Patanjali has said centuries ago, Guruji is re-iterating now.

Guruji said. Mr Joglekar paralysed face emoted slides of disbelief-hope-determination-will-negativity and positivity.

After atha-NOW, the next term in the sutra is yoga. ‘From NOW on, if you are ready to follow practice you will get better’. Guruji gave him an ‘anushãsana’.

Yoga is to unite. To yoke. To join. The second sutra defines Yoga about which I will not go into details.

Mr Joglekar started coming regularly months on end.

One day I overheard him telling Guruji ‘I drove the Anu — to follow: car to the institute.’ His voice was full of joy. For me The term anu follows yoga! Anu means to follow. it was unbelievable. I thought, Guruji just asked him Patańjali’s objective approach is clearly expressed to follow the discipline. It encouraged him, gave him in this word. He does not direct us to follow any confidence to stand by himself. The entire process human. He only points to follow the subject - the was anushãsana for him.

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We look at the word anushasana with a very limited perspective.

We take it as discipline. By action Guruji has expanded the meaning and added wisdom to that.

End of summer. I was riding back from Raigad at night since it is a very pleasing environment to ride at night. I took an uncommon road and climbed the difficult Warndhaa ghaat. I parked my bike and stood at the cliff and in the front, the valley spread down.

I could only hear the wind hissing.

The shades of darkness were spread across. I closed my eyes.

The shades of darkness even matched. Suddenly a long spark cracked in front of my closed eyes. Light moves faster than sound. Thunder followed.

The earthy smell filled the ambiance. Rain drops started washing my face. I stood there.

Eyes closed. Ears open. Skin soaking in the coolness. I was on the edge of transition. Nature was turning the wheel. Summer was leaving and rains approaching.

A line, an edge between summer and rains. There is none. It is boundary-less existence. It was an experience of a natural phenomenon. A feeling and an inner understanding of oneness.

Everything exists in relationship.

A profoundly deep relationship.

The apparent separate entities follow one shãsana. Nature is intuitively in harmony. The harmony is internal coordination.

From that comes spontaneity, naturality, intuition. To achieve such simplicity and ease in living, anushãsana has to be observed.

We store everything in memory.

Memory shadows spontaneity.

Memory leads to habit. Last year Abhijata spoke about how a ‘habit is a disease’. We are all diseased.

Let us take the example of Ardha Chandrãsana. How do we do Ardha Chandrãsana? Keep aside the technical details. The moment I hear ‘go to Ardha Chandrãsana’, my memory starts intervening. I get entrapped in comparison. Comparison of yesterday’s Ardha Chandrãsana and today’s Ardha Chandrãsana.

A judgemental opinion erupts.

I am doing superior or inferior or equivalent than yesterday.

The comparison ceases if the core of ardhachandrãsana is reached. I would not be doing ardhachandrãsana. There would be only Ardha Chandrãsana! It

would be boundary-less existence in the present.

The other day Guruji came back f rom Bangalore. He came in at 2 in the afternoon. At 2.45 he walked into the library.

Sometimes I think he forgets his age! Today, I push my work to tomorrow. I postpone my today to tomorrow.

In Guruji’s daily life, anushãsana and atha have interchanged their place! We have to start with now and follow the discipliner. Then comes a stage after following the discipline comes the NOW. That NOW which is a poorna complete.

In modern times, people behave as if they are at war with themselves. In such conditions, we get disconnected with ourselves. We feel an urge, a need of internal harmonious dialogue. Yoga-darshan gives a direction, a hand for stopping the damage and fall of oneself.

Many of my friends work as software professionals. Time and again I hear their discussions about changing jobs and more salary. I asked one of them, ‘Why do you have to change the job so many times?’ She said, ‘to see more’. More? I did not exactly understand, what more? May be more was with respect to the salary coming in!

We want more. We ask for more. We jump up with the idea of having more for tomorrow.

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Once I was sitting in the library reading something. A couple of people walked in. They had built a hall for ãsana classes. They were asking for Guruji’s guidance on the essentials to conduct a class.

They told Guruji that they have the grill, the horse, ropes on the wall, but nothing else. ‘Do you have any students?’ Guruji asked them. They nodded, yes. ‘Then that’s it’, Guruji leaned back in his chair. ‘All you need is students who want to learn. Rest of the things are not of importance.

They can be managed with or without.’ Guruji pointed towards the core. Following yoga is going towards the core. Anushãsana takes us towards the core.

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Anu means to follow. Patanjali only points us

to follow the subject - yoga. Guruji tells us to

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give priority to practise. The rest will follow.

We keep on wandering. A wandering swing manifests between the past and the future. The other day, Guruji said, ‘Wandering mind dissipates energy.

One pointed mind retains energy.’ If wandering is between past and future, then being one pointed is in NOW. Patanjali asks us to follow the shãsana that leads to one pointed mind.

knew when the roads would reopen. The situation was completely out of our control. On the other side, the ‘time-out’ from responsibilities was getting over. We had to leave the bikes back there. One of my friends was completely dejected. He was not ready to leave the bike. Finally we flew back and after much awaiting, the bikes too followed.

Is it only the military order, the anushãsana ?

When we accept the shãsana, it is not an externally imposed law and order. It is not the structure of crime and punishment. Guruji speaks about the open chest - opening the mind. Actually, he removes the separation of ‘on the mat ‘ and ‘off the mat’. He joins the ãsana - prãn˛ãyãma learning to the way of life. A Trikonãsana or a Viloma prãn˛ãyãma becomes a metaphor. As we observe every pause we take in Viloma carefully, similarly every moment we live, we need to be aware.

Our emotional grip did not want us to leave the bikes back. We often stress reality in such emotionality. Anushãsana gives us clarity and courage to get over such an emotionality which only binds us. Every moment has its own truth.

There is no conflict if we confront it. Harmony surfaces.

Riding my bike through the ranges of Himalaya, I was in Ladakh. Three of us. You may call us the three musketeers or three idiots! When we were there, there was a cloud burst. All the roads we could have taken to return were blocked. No one

Atha yoga anushãsanam \

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Eleven years have passed. The path which began with Now and Discipline is not a linear road anymore. It is a wide spread space.

This article first appeared in Yoga Rahasya, Vol. 18 No 2, 2011.

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My first faltering

67

steps in yoga at

the age of

by Jasvinder Singh

I was born in Kenya, East Africa. My first 7 years were spent in jungles, being at one with nature, and having very little contact with other humans including my parents. This was the start of my ‘awareness of life’. Unfortunately, whenever I raised any questions about life with grown-ups or priests, they simply brushed my concerns aside with a joke or a laugh. It was frustrating, and I began losing trust in the so-called priests. At nine years old I was sent to India to study in the Himalayan mountains, but spent four years playing truant from school. I roamed the jungles, valleys and mountains. I would spend time with individual holy people, and my favourite place was the cremation grounds.

A few years after moving to England at the age of 13, I ran off to London. Luckily I was accepted at a university. Again I spent much of the time searching for answers and attending lectures given by Noble Laureates. I was also a keen sportsman and became the university’s sports president. Unfortunately I suffered many injuries, but being very strong-willed I never paid any attention to my body and never worried about pain. After university I took up jobs in non-governmental bodies in order to help people. This took me to Africa, Europe, and finally to India. I was becoming more and more frustrated.

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I met Yogacharya BKS Iyengar Ji once, many years ago. He suggested I take up yoga, but I ignored his advice. I will come back to our meeting later. It has taken decades for me to see what he was saying. It is said that you will meet the teacher when you are ready. Help is always there, sometimes right in front of your nose, but you will pass it by if you are not ready. My short story will hopefully provide motivation to others, regardless of their age, circumstances and disabilities.

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becoming more isolated. In the late 1970s and early 80s I ended up in India. The hippy era was coming to an end.

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I was working in Mumbai, and frequented Pune many times.

The fashionable society I was living with were into many things, but I could see that it was all a game; they were concerned with who they know rather than the essence of learning. I used to be dragged from one teacher or holy man to another. I met Iyengar Ji on a number of occasions in the company of my hosts. I still feel his kind, penetrating eyes as he looked at me and suggested that I take up yoga and that it will help me. Because I was with my hosts, I felt it was inappropriate to raise my issues in case I was perceived as taking advantage of the situation. I kept quiet. I looked at my hosts who were all overweight and full of themselves, and in my ignorance and arrogance I equated the great teacher with them. I was already feeling frustrated with the extreme poverty I saw in India, and I told Iyengar Ji I do not believe in circus acts.

The great teacher smiled and accepted my reply. My isolation and my frustration made me blind to the fact that the answers I was looking for were staring me in the face at that very moment.

I rejected Iyengar Ji’s recommendation to do yoga, and continued with my business back in Britain.

I continued to search for spiritual guidance through my intellect and ego. In 2008 my business 26

collapsed, and you could say my life collapsed. I lost everything, including my finances. I became suicidal, confused, and could not understand what was happening to me. My body was giving up on me. This could have been my greatest period of reflection, but no. Instead, I managed to get a full-time job as a senior clinical psychotherapist. I was working 18 hours a day, and I was totally at the mercy of my ignorance and arrogance. I took pride in my work helping others, and disregarded my own needs.

In 2011, I collapsed at work from over-work and was diagnosed with septicaemia. I had no idea what that meant. I was isolated, lost and helpless, and did not know how long I would survive. Although I worked in a medical setting, I had to depend on doctors who spoke to me in a language I did not understand.

For somebody who has not been to the doctor’s for most of my life, from 2011, I was having 2-3 appointments with the doctor and hospitals every week. The use of my legs became so bad that amputation became a real possibility. I became diabetic, with high blood pressure and arthritic joints; I had difficulty walking (I used two walking sticks) and was in considerable pain.

From my own clinical practice, I had known that when some clients go so low that death stares at them, they seem to develop such extraordinary insights and courage that they become well.

These were the thoughts which started to take root. Somewhere in the back of my mind, I knew I could be helped. But at that moment I knew I had no way of accessing help, so I made myself walk and be in nature. I started taking care of my body, doing gardening, and clearing clutter in my house. I did not want others to clear my mess after I am gone.

I spent every moment in deep self-reflection. It helped me to slowly start looking at my predicament.

I was a born a Sikh and I had always dreamt about learning to read the Guru Granth Sahib in Gurumukhi, but because of the busy-ness of my life, I never had time to do it. However, I received a rare opportunity when elderly monks agreed to teach me to read the Holy Book. Just like with Iyengar Ji decades earlier, I raised my issues that I don’t even look like a Sikh, and how in my 60’s am I suddenly going to change?

The most senior monk asked me one question: Was I going to learn through the heart or through my assumptions? He told me that if it is through the heart, then he will accept me. I started learning, and slowly I was even accepted to read Guru Granth Sahib in the monastery.

But I had to face my next challenge. My body. How do you sit on the floor, cross-legged, for a minimum of two hours? I have never sat on the floor in my life.

I cannot sit on the floor for two minutes, let alone two hours.

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embarrassment was the burning desire to take care of my body so that I could carry on with the prayers. This tug-of-war kept me awake all night, and in the morning I went to the class.

I arrived full of doubt and conflicting thoughts. I was shown the mat and I commented to Andrew that I have never sat on the floor so I don’t know how to sit. He told me I needed foam blocks. I sat on eight of them, stacked 4-high, so that I could bend my knees a little bit. As a 67-year-old Indian, I felt I was clear that I needed a step-by-step approach in embarrassed. I felt that I am going to be judged, and order to slowly start freeing my body. What do I do? that some people may think I am a drama queen.

Where do I go? I was under a great deal of stress. I Andrew was firm, very instructive, and explained to felt lucky to have been given a role me why I need what I need. Also, of praying at the temple, but my I could see some other students body was in pain. Drugs were not having the same sort of problems an option; they would just send me I was having. to sleep. Will I now lose my dream because I have neglected my body?

I attended three classes that week, and each time I felt my One day I was passing the Iyengar body opening up. I knew I was in Institute in Birmingham, which is just the right place. Very soon I could 100 metres from my home. It has walk home without using the been there for 13 years and I pass walking sticks. A few weeks’ later it many times a day, but it never I underwent a routine medical occurred to me that this is where check. My blood pressure had I could get help. I rang the bell and returned to almost normal and Andrew, the teacher, came to greet my diabetes had come down me. I explained to him my problems. We made a considerably. Two months later I amazed my connection – I would describe it as a deep, spiritual physiotherapist by touching my toes – my arthritis connection – and he explained to me how Iyengar had subsided. I was astonished at the difference yoga works. It is a step-by-step approach, using props yoga had made to me in such a short time. With so that you push your body to your limits without improving health came other challenges. Being overdoing the stretching. This minimises injuries. I intellectually oriented, my mind wouldn’t rest. I thought I’d give it a try. have read many books on enlightenment, and the madness of the mind makes me believe that I am As I turned to leave the building, I saw the portrait already enlightened. I read all of Iyengar Ji’s books of Iyengar Ji, and said to Andrew, ‘I met Iyengar Ji and, as usual, the ego kicked in. I began discussing 30 years ago, but I rejected his suggestion to do the books and intellectualising them, and my focus yoga’. It was both an embarrassing moment for me, shifted from the practical to the theoretical, to the but also, at the same time, I knew I was in the right point where I was already imagining being a teacher place and that I was open to learning. As I hobbled of yoga. I was astonished at how quickly my mind home, in a great deal of pain, my mind went into hijacked the whole process, and suddenly, in my overdrive and I almost decided not to pursue this arrogance, I had forgotten the recent pain, isolation route. Fortunately, competing with my pride and and lonely nights thinking of death.

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The pain in my legs, hips, chest, shoulders, and neck was unbearable. The sitting was impossible; I had to move my legs this way and that way. It was a real drama. The pain began with my legs, and then some other part of my body would start crying out for attention. It was like dealing with a mental hospital inside me. Finally my body was going to take revenge on me! I toyed with physical exercises and physiotherapy. They were helpful, but did not have the results I was looking for.

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I had to get back to the practicalities of the beginner’s Asanas.

I progressed in them slowly and steadily, and began realising the subtleties of the poses. There is much more depth than I realised; a depth which will probably take many years to fully appreciate. It has been a very humbling experience. I can now sit with crossed legs on three foam blocks.

My posture, my walking, and my general health have improved beyond all recognition. And when I go to prayers now, I can bend my legs in such a way that I can sit for 20 minutes at a time.

The more I focus on the poses and reside in the moment, without showing how hard I am working, the more I am realising that all I have in any moment is where I am in my body, and all I have to focus on is now.

Be in the present and be in contact with the body. This is going to be a constant challenge as I experiment with and experience the sensations of each asana, and work methodically, step by step, fully internalising the experience. I have become aware of how my mind has a tendency to take short cuts rather than exercise discipline, because after the first few classes I was already asking the teachers when I will be joining the advanced yoga class.

The biggest challenge I face is to avoid intellectualising and discussing yoga. It is simply about 28

being in a pose. For example, doing Tadasana, there are so many things to be corrected; it is not just about standing upright.

Also, I have to be aware when I am walking: aware of the position of my feet, my legs, my spine, my shoulders, my neck, and my head.

That has made a vast improvement to my health, and every day I keep on discovering things which need correcting.

I am on a long journey, but that is not an issue. I feel – for the first time in my life – that I am being guided to take one step at a time, and am able to gratefully accept the guidance I am receiving. I have taken the first steps on this journey and I can see that I have a real possibility of being congruent, peaceful and contented.

In my clinical psychotherapy work, I have observed and witnessed that some people actually die in ignorance and a great deal of pain, both of mind and body. I consider myself very lucky that I am receiving a priceless gift which creates the possibility that the last moments of my life will be in conscious awareness. I am appreciative of my teachers, Andrew, Jayne and Claire, and their constant encouragement, precision, and commitment to making sure that I keep my intellectualism in check as they guide me through the step-by-step process towards my health and wellbeing. The fellow students are a great inspiration also, as we motivate each other on the journey of true wellness.

So, not only is yoga helping me to get my body in shape, it is also having a profound effect on my mind. I have noticed that I am taking very slow steps to quieten my mind, and I am thankful to Iyengar Ji for his meticulous research of the ancestral knowledge, for the example he set with his life and his practice, and for making yoga practical and accessible to modern society. A true Guru Ji. \ Jasvinder Singh is a senior clinical psychotherapist & business adviser/ counsellor Tel: +44 (0)21 707 4307 Email: jstmc@live.co.uk

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Geeta

a gem for women and men

Iyengar Yoga News No. 28

A personal recollection of Geetaji’s teaching at Yoganusasanam 2015

by Janet H Swinney

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6th December 2015

Iyengar Yoga News No. 28

1. Everyone is interested in upgrading. But it's easier to upgrade the exterior rather than the interior, and yoga is the process of upgrading the interior.

2. Mind, intelligence and ego - all of these have to be restrained. There is a consciousness above all of these.

3. Think of the eight aspects of yoga as eight petals linked to a central core. The flower blooms step by step.

4. If you ignore yamas and niyamas, yoga becomes just physical exercise.

5. One must practise 'involution'. This means looking inward, reducing one's engagement with and enjoyment of the external world.

'Bramacharya', for example, means focusing on the business of Brahma, rather than externalities.

6. Aparigraha means avoidance of holding on. We beautify ourselves in order to try and hold on to youth. We live our lives as though we are going to be here for ever. We must learn to let go (as Guruji did at the end). Nor should you hold on to your achievements. You did something: it may have benefited someone, that's all - let it go.

7. If you practise in this manner, i.e. mindful of yamas and niyamas, your experience will change.

8. The experience (e.g. stress, turmoil) that you don't want, don't get involved with it. Turn the senses in-over (pratyahara). You have to know how to practise so that you don't create problems for yourself.

9. Control what you can control.

10. Dharana, dhyana and samhadhi cannot be taught. But read on…

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7th December 2015 1. Be internally aware. Be present in whole of the pose the whole of the time. Aim for multipointedness, not one-pointedness. This internality is what differentiates yoga from physical exercise.

2. At the start of your practice, in sukhasana, take the gaze in, towards the back of the head, where there is nothing to look at.

3. Some people think that when the mind has been emptied, then the ultimate goal has been achieved, but no, there's more...

9th December 2015 Today’s key messages: 1) It's important to have honesty/integrity in your practice: no good having a difficulty, masking it and carrying on regardless. Yoga is not about being in a race with other people: it's about facing up to yourself, that's the hard thing. If you have a problem, you need to investigate the cause and sort it out.

2) Just going to workshops with different teachers will not do the trick. A teacher who does not see you regularly does not know your body and cannot communicate with you about it.

3) You should not throw yourself at the poses 'willy-nilly'. You need to know what you are doing and approach them step-by-step.

4) Doing just what you fancy is no good, either.

You must explore what needs to be done, and do it. This requires discipline. A disciple is one who applies discipline.

5) Don't burden students with the negative by telling them about the risks they might be taking in doing something. If you do that, you are already encouraging them to set up limitations in their own minds. Instead, tell them positively what needs to be done. (It struck me here what a risk-averse society the UK has become.)

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10th December More of Geeta's gems (though not necessarily in the order she presented them): 1) Doing asanas is not intellectual work. It is a process of witnessing.

2) Asanas are about involution with the eyes open: pranayama is involution with the eyes closed.

3) You must prepare for pranayama, i.e. by lying in savasana and doing ujjayi. You cannot hurry it. In fact, rushing can cause damage.

4) Dhyana cannot be taught, but through pranayama, you can create the conditions in which it can occur.

5) Inhalation touches the septum wall: exhalation touches the nasal wall.

6) During inhalation through partially closed nostril, draw the wall of the nostril down: during exhalation through partially closed nostril, draw the wall of the nostril up.

7) Use ujjayi for recovery whenever needed.

12th December Geeta spoke today about the responsibility a teacher must take for his/her students. She pointed out that in our global community, where each guru has numerous followers, the intimacy of the relationship between students and teacher is well-nigh impossible to maintain. She had started the week sounding doubtful about whether or not there would ever be another Yoganusasanam. By today, she was talking about the fact that we were her students, the importance of the continuity of the relationship and saying that together we needed to go on and do the work that needed to be done.

Not surprisingly, we all agreed with her!

...astounded by

what she can spot

from miles away...

And finally

Geeta is a remarkable teacher. She seems to have vision like the Hubble telescope. Anyone who has been in her presence is astounded by what she can spot from miles away, and then set about rectifying. Her patience with those who need help is endless. You can’t fail to be impressed by the lengths she goes to find a solution for someone who has a difficulty. I’m thinking specifically of the woman who struggled with pranayama because she felt as though she had an elephant sitting on her chest. No stone was left unturned until that elephant was sent packing. For this reason alone, people feel a strong emotional bond with her.

I also experience a great sense, via Geeta, of connectedness with the long and extensive tradition of Indian thought. She moves seamlessly from Sanskrit to English to Marathi, drawing upon scriptural references as she goes. I regret that I do not have either the learning or the intellect to do justice to this.

In sum, Geetaji has a wealth of knowledge, the eye of an eagle, a mischievous sense of humour, endless compassion, great problem-solving ability and a fierce intellect. \ Janet H Swinney is a freelance writer. She teaches yoga at Morley College, near Waterloo, London. www.janethswinney.com SPRING 2016

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Yoganusãsanam 6-13 December 2015

Iyengar Yoga News No. 28

Yoganusasanam 2015 (intensive yoga course) was held for the second year running in December 2015 with fourteen hundred attendees from all around the world. The idea for a special course in Pune, for all students of Iyengar Yoga with a minimum of three years practice, originated in early 2014. Although this was planned for December 2014, with Guruji, it was unclear whether Geeta would continue to hold the event that year as it was so soon after Guruji’s passing but Geetaji and the Iyengar family were keen to proceed and so it went ahead.

Such was the success of the first event that Geetaji conducted another course in December 2015 with the teaching of asanas combined with pranayama and dhyana.

The course was held outside Pune city, approximately half an hour's drive away, at a sports complex called Balewadi Stadium. The organisers attended to all of the participants needs and went out of their way to ensure the event ran smoothly; props bags with name tags supplied, a vegetarian daily lunch served, bus transport available for those staying in Pune, along with foreign currency exchange, a book stall and props stalls. There were large screens for all to see, sensitive heat control and a daily rotation of placement in the hall so that everyone had a chance to be near the front.

Geeta taught from 8.30am to 1pm with a short break half way. She brought Abijhata and her most senior teachers to assist her and demonstrate on stage. This was followed by lunch and a programme of afternoon events, including a presentation on props, a film of Guruj teaching in Panchghani in 1993, a music concert, a question and answer session as well as several talks by Guruji’s close students reflecting on Guruji’s yoga practise and insights.

Seventy five students attended from the UK and several of the participants have sent us some of their impressions and descriptions of the event which we are pleased to share with you below.

Geetaji has hinted that she ‘might’ hold another course next year. The IY will send out details to all members as soon as we hear if the course is running. We hope that you will consider attending as this is a fantastic opportunity to study in India with Geeta Iyengar and join the rest of the Iyengar family and so many practitioners from all around the world.

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Iyengar Yoga News No. 28

I attended this year’s convention having also attended Having never been to Pune before I came with far too the 2014 Yoganusasanam convention last year. After many warm clothes and not enough foot scrub! attending both years, I am struck with lasting impres- As we had already booked for month in Pune over two sions of Geeta’s voice. Since my return, whilst prac- and a half years ago I wasn’t sure what to think about tising, I hear her instruction resonating, in the ears, the the event that had been recently announced but on body and the mind. With so much direct instruction the Sunday 6th December we dutifully boarded buses form Geeta herself, every day, for several hours, over to Balewadi.

7 days, something seems to have reached deep into It was likened to the UN as Geeta later told us with 51 the core. countries represented and large groups from US, Russia Geeta was inspirational. She had carefully planned the and China and 75 people from the UK. event, slowly increasing our awareness, our strength Geeta arrived to rapturous applause and we had a and understanding. She drew 1300 of us all as one lecture on yamas and niyamas on the Sunday afternoon. towards the wonderful deeper work required in Monday dawned and an early start as the buses left the pranayama. institute at 7.30am for Balewadi.

Every day, after a wonderful On to the yoga – I have never Geeta was resonant Ohm chant to Patanjali been taught by an Iyengar before combined with the Guru chant, so it was a privilege but my main inspirational... she would begin with up to an observation is how long you are hour of spoken introduction. Then kept in the asanas! Basic standing She drew 1300 poses done so thoroughly! All the followed in depth descriptions of how exactly to perform the asanas, from a woman who is obviof us all as one details opening the chest and lengthening ously in some pain and has to sit for the body. Sometimes she would most of the class is astonishing. But towards the spot a problem in the room and when she is adjusting someone on then try to help us all to understand wonderful deeper stage she seems to leap into action how that particular problem would shouting at all the teachers to get need to be overcome. The instrucwork required in belts, bolsters, bricks etc and has an tion was clear with much insight, amazing eye for detail that makes how to look for problems, how to all the senior teachers on stage look pranayama. help students and ourselves. Every like beginners! She would sit on the type of asana group was covered, stage from 8.30am until 1-ish every standing, forward bends, backbends, twists and inver- day without moving and one day she did allude to the sions. And then the pranayama. This is when something fact that at our break around 11-ish we would all dash magical seemed to happen. Geetaji has such a clear off to chat, drink chai and go to the toilets while she and straightforward approach to teaching this subject would sit quietly. and many of the other attendees agreed that this tricky She kept the teachers who had the dubious honour of area was made so understandable. In a room of 1300 sitting on the stage in front of her – Zubin, Rajlaxmi, people, she had the ability to draw you into a quiet Firooza, Jawahar amongst others – on their toes as she state with minimal disturbance, so that we were able was microphoned and they often could not hear her to focus completely. Sometimes I was breathing, within instructions. Sometimes they sat for an hour in perfectly a trance, maybe asleep at times, but then as we prac- still swastikasana with only sweat dripping down their tised, I found I became more present in understanding faces. of my breath than ever before. I continue to hear her In summary, a week of learning – how I don’t think I distinctive voice, ‘Slow soft inhalation, Slow soft exhala- know much at all about yoga – what a great sense of tions’ - Ujjayi breaths repeated over and over between humour Geeta has. more complicated patterns. I wish to thank Geeta for Rebecca Morris the incredible gift of her time, patience, sharing and incomparable teaching for the convention this year.

Lisa Morris 33

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Iyengar Yoga News No. 28

Despite my deep and sincere love for yoga I had a opened the Convention with a rousing orientation long list of reasons why I couldn't possibly go to India. talk, in which she said she understood the necessary I've never been the adventurous type and the pros- pulls of the external world in things like 'upgrading' pect of leaving my family, travelling so far away from with exams, in gaining qualifications and in running home and experiencing a completely different culture organizations, but that 'yoganusasanam', the exposiwas not part of my plan. I admit it - I was scared! Like tion of the discipline of yoga, tells us we have to get so many others for whom yoga is a huge part of their upgraded inside. The more we have to go outside to life I thought that I would go... "one day." Thankfully 'upgrade' in life, the less enlightenment inside. We a friend was signing up for Yoganusasanam 2015 and have to learn through yoga to throw the light inside, I decided it was now or never and I made one of like a torch turning inwards to see what's happening, the best decisions of my life, I was going too! The until the torch becomes instead a big light, and the event was really well organized and included a varied torch is no longer needed. programme of asana, pranayama and afternoon talks But prakriti, nature, shrouds purusha, the soul, so sharing knowledge, experience and memories of it remains unseen, its pure light hidden by the dark Guruji. It was such an honour and privilege to glasses of prakriti, just as when we can't tolerate the be part of such an amazing event, and sharing the sun, we have to wear sunglasses. And so we're left experience with around 1000 fellow devotees from in the dark, covered in the tamasic (inert/dull) nature around the world was truly memorable. Geetaji's of tamaguna, which has to be removed so we shine teaching was kind, patient and inspirational and I with the enlightenment of sattvaguna. am thankful to her, Guruji and the Iyengar family Geeta talked at length about the obstacles (especially for so generously sharing yoga with me and for the the ego) which we have to overcome on the involutory path of the 8 limbs or special memories I will always petals of astanga yoga. We treasure of Yoganusasanam 'yoganusasanam'... were told we must start with 2015. the base of the first 2 limbs, Louisa Elliott tells us we have to the moral and ethical code of yama and niyama, without Towards the end of the first get upgraded inside which yogasana is just physYoganusasanam yoga convenical exercise. That's where tion in Balewadi, Pune, back in December 2014, Geeta was asked during the Q&A we all have to become advanced, with the correct session if she would do a second convention for us in attitude, and not (in the case of the teachers) with 2015. Her answer was that God would decide. Well, senior certificates.

"In this Yoganusasanam, you can stay here all day, to our prayers were answered!

Yoganusasanam 2015 started on a high note, without stay on the yogic path, and not have to go out for the emotion and sadness of the previous year when experiences. So put aside the external business, and go in." we had so recently lost Guruji.

Geetaji was obviously delighted to be back, and Mary Heath \ 34

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A TALE OF COUNTRY FOLK

by Sheila Green

The decision was made. I took a chance and transferred all my classes to my studio, knowing it was a gamble as some of my students would have a longer journey to a class. However, most of my good, loyal students followed me, and I think they were delighted to have a lovely warm room, clean floor, equipment provided, including wall ropes (I do have difficulty getting down off them, such is the novelty!) after years of cold halls, sweeping dirty floors and moving unwanted furniture before we started the class!

Our ‘official opening’ was by Senior Teacher Judi Sweeting (Cotswold Iyengar Yoga Centre) who gave us a ‘master class’ on rope work and backbends, assisted by husband, Senior Teacher Tig Whattler. Judi very generously waived her fee and all monies collected from

students was donated to The Haven, Breast Cancer Centre in Hereford (www.thehaven.org.uk) where I teach a remedial class for those going through and after treatment for breast cancer.

As well as weekly classes, I hold monthly workshops, after which we all gather around the kitchen table for lunch and then students have the opportunity to explore our land and talk to our lovely Jacob sheep, two Labradors and two cats, or walk by the steam or have a dip in our pool (discovered buried under brambles!). \ sheila@herefordshireyoga.co.uk/ www.herefordshireyoga.co.uk Iyengar Yoga News No. 28

About 12 miles from Hereford on the Welsh Borders is a small village called Garway. If you wander down the little lane, half a mile from the Garway Moon Pub and cross over the bridge by the stream, you will come across something not often found in the countryside – an Iyengar Yoga Studio!

We bought our cottage 12 years ago in a very sorry state – had been empty for over 20 years and the 4 acres it was hidden in, a wilderness! After spending the last few years renovating and then extending the cottage, I now have a fully equipped Yoga Studio. In the Spring I started a local class, while continuing to run my other classes in Ross-on-Wye – some 10 miles away. Then fate took a hand!

After teaching weekly classes in Ross for over 15 years, the Council in its wisdom decided to sell off the building, giving all hirers only 3 weeks’ notice!

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National Iyengar Yoga Day 16th January 2016

We received a good response to our call for NIYD co-ordinators, with 43 people coming forward in total.

We are aware of 143 different classes or events happening around the country; these were plotted on an interactive map on the IY (UK) website. There was a good spread of classes around the UK and Ireland.

Co-ordinators received a pack containing a press release along with guidance on gaining publicity and press coverage; a poster design, kindly provided

by Denise Lundberg whose colleague designed the original posters for NIYD in Ireland in 2014. At least five posters and a bunch of promotional leaflets were posted to each co-ordinator. The event was promoted via social media and press releases were sent to major newspapers and magazines. A5 Iyengar yoga booklets will be ('WERE'???) available for teachers to hand out to students attending their classes.

Iyengar Yoga News No. 28

Many thanks to the NIYD team and to our administrator, Katie Owens, and to all the co-ordinators who did a great job of sharing ideas, encouraging local activity, contacting local press, collating details and feeding back to the office.

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This issue of IYN is a little late for us to publish accounts from around the country about how the day went, but please do send in your reports, high resolution photos and comments for the next issue. As an inspiration, we did receive one report from Charlotte Rosser in Derby: As well as offering free taster classes at different venues in Derby on National Iyengar Yoga Day for those new to Iyengar yoga, I also wanted to do something for existing Iyengar yoga students.

I came up with the idea of the Derby Iyengar Yoga 'Marathon' Class and it seems to have caught people's imagination! The idea being that existing Iyengar yoga students in Derby would celebrate National Iyengar Yoga Day by doing as many poses as could be safely done in a special 2 hour class, with the proceeds of the class going to the Bellur Trust.

Derby Iyengar Yoga students certainly rose to the challenge of the 50 pose sequence in the 2 hours and had great fun too - I've been asked when I'm teaching the next one!

All but one of the people who came to my free taster classes on National Iyengar Yoga Day did so on the recommendation of existing students, and have now signed up to beginners classes. So a big thank you goes to the Derby Iyengar Yoga students for that, as well as for being such great sports and for raising funds for the Bellur Trust.

They certainly made my National Iyengar Yoga Day! \

Iyengar Yoga News No. 28

Charlotte Rosser

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IY(UK) Reports

Iyengar Yoga News No. 28

Chair - Emma Pinchin UK through the generation of local and national media coverage as a result of a range of free classes being offered to the public. It is hoped that the event will promote the practice of Iyengar Yoga in local communities, thereby generAdministration Update A new year brings new changes ating new students. A great deal to the Administration team of thanks must go to Katie Owens, supporting the work of IY(UK). the NIYD working group, led by From the beginning of January 2016 Mike Penny, and of course all Katie Owens, former Member- those teachers who are kindly ship and Office Manager, reduced giving their time to teach these her hours in order to focus on free classes. other projects. Katie retains a role Website with IY(UK) focusing on marketing Our new website was launched and PR and website development. early last autumn, and whilst, as She will be working 1.5 days a there always is with such things, week, spread-out throughout there were a few teething probthe week. Following interviews in lems, it provides us with a valuable London before Christmas, Andy resource that we look forward to Tait has been appointed to the developing over the months and Office Manager role. Andy will be years to come. working the equivalent of three days, again spread throughout Assessments the week, thereby continuing to Following the meetings in Pune provide a five-day-a-week service in December we await a formal to our members. Kate Woodcock report about assessments. retains her Assessments Adminis- However, we welcome the news trator role, whilst Jess Wallwork that our current training and remains as Finance and Bookings assessments cycle can continue as Administrator. For more informa- planned for 2016. tion on specific hours, responsibilities and contact devtails please see Conventions Once again our Convention has the website. proved to be popular, selling out National Iyengar Yoga Day well ahead of schedule. We will for the United Kingdom welcome 400 members to the As I write this we anticipate our International Centre in Harrogate own National Iyengar Yoga Day from the 14-16th May, for three on the 16th January 2016. The days of, what we anticipate to be, aim of such an event is to raise inspiring teaching from Raya. the profile of Iyengar Yoga in the 38

Goodbyes This is my final Chair’s report for IYN. Back in the autumn I made the decision to stand down from the role of Chair of IY(UK) at the end of January 2016. I have spent 7 years working for IY(UK), first as ORIYI Rep, then Constitution Officer, before taking on the role of Vice Chair, and finally Chair in the summer of 2012. I have been fortunate during this time to have birthed two babies, and as these babies grow I find that they need me more, and that the time I have to serve the work of the association becomes less. I feel very privileged to have been allowed this opportunity to support the Iyengar Yoga community in the UK but the time is now right for a new Chair. Following a call for nominations from the Executive Council I am pleased to introduce Jill Johnson, who was installed as Acting-Chair at the EX meeting at the end of January. Jill will remain in post as Acting-Chair until the AGM in May, where the membership will have the opportunity to approve her appointment as Chair. I wish Jill well and know that she will be wonderfully supported by members of the Board of IY(UK), especially Vice Chair, Philippe Harari. I would like to end my report by thanking all of our members for your continued support of IY(UK). Guruiji left us with a great legacy and it is in his name and for his memory that we do all that we do.

Namaskar. \

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Secretary Everitt

As Emma mentions in her report, with her decision to stand down as Chair, a new Chair for the EX and IY(UK) was needed. As well as chairing meetings, the Chair co-ordinates the work carried out across the organisation and in particular facilitates communication between the Standing Committees, represents the work of IY(UK) to outside organisations, and also acts a line-manager to administrative staff.

Consequently, in November, the Executive Council was asked to nominate candidates to take over the role of Chair; Jill Johnson was nominated and was elected at January’s meeting of the EX. Jill is now Acting Chair until our AGM at May’s convention; at the AGM we will look to ratify her appointment by means of a vote amongst the members attending.

This follows Jill’s re-election as an Individual Representative – representing our Individual Members.

We now have a full complement of Individual Representatives, but there are a few vacancies among Institute Representatives as several reps have stood down at the end of their terms. If you are interested in getting more involved, then please do talk to your Institute’s Rep or committee to find out how you can help – all Institutes are very grateful to the volunteers who support them and I am sure could find work for willing hands.

The other EX member now taking on an additional role is Cathy Rogers Evans, who is taking over administration of the Iyengar Yoga Development Fund (IYDF). The IYDF helps to fund teachers to work with people who would not normally be able to afford or access yoga classes and could benefit a great deal from the positive outcomes of regular yoga practice; currently it supports 12 teachers with a range of different students, including prisoners, carers, and vulnerable women in a refuge.

We marked Geetaji’s birthday in December by sending a card. \

Treasurer Velika

Krivokapic The annual accounts for 2015 are currently being prepared for approval by the Executive and Board and formal approval at the AGM in May 2016.

I can report that the 2015 IY (UK) Convention was once again very well supported and a surplus of around £34,745 is expected.

I have listed the membership and assessment fees for 2016/17: Iyengar Yoga (UK) Fees 2016/17 £

Institute Members 8.00 Individual Members 19.50 Teachers Supplement 41.00 Teachers Supplement Concessionary 24.60 Overseas Supplement 39.00 Late Renewal 15.00

Teacher Trainee Registration 45.00

Introductory Assessment 139.50 Junior Intermediate Assessment 139.50 Senior Intermediate Assessment 139.50 Affiliated Centres

The Certification Mark fee for 2016/17 is based on US$50. It was e updated on 1st November 2015 to reflect the exchange rate that is in place on that date. \

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Charlotte

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IY(UK) Reports Membership Secretary –

Congratulations to the 37 candidates who passed their Introductory Level 2 assessment last October.

We had 32 new teacher members at year-end 2015, hopefully more will take up their teacher membership for the 2016/7 membership year.

Anita

Phillips

DBS (Disclosure and Barring Service, formerly CRB) checks are now a requirement for IY(UK) teachers of children’s classes. We wrote to all teachers about this in November 2015; more information is available in the Documents section of the IY(UK) website.

Katie Owens will be giving up her role as Membership and Office Manager in order to focus more on her family business – some of you may have come across the yummy Savvy spreads in your local health food store. It has been such fun to work with Katie over the past few years; even when the pressure is on she retains her good humour, and I am continually impressed at her ability to embrace new technology and bend it to her will. Katie will continue in her role supporting the PR and Events Committees, and also some aspects of her work on the website, so I’m glad this isn’t a farewell. I am very happy to welcome Andy Tait as our new Membership and Office Manager. Andy is a committed IJ3 teacher from London with an enormous enthusiasm for this role who comes to us from The Wire magazine.

Everyone who subscribes to Yoga Rahasya should now be up-to-date with back issues; there had been a problem with the mailing system, now resolved.

We continue to be in touch with Pune about the www.bksiyengar.com website, thank you everyone who has been in touch with us about this for your patience. We continue to supply current teacher information and have received many assurances that the website will be updated.

Current Membership Figures All Membership Institute (MI) membership years are now in line with that of IY UK), which should increase the accuracy of these numbers in future.

We rely however, on MIs to provide us with information about members who join them directly rather than via the IY(UK) online facility. As we’ve not yet had end-of-year information from all the MIs, these figures are subject to change.

Iyengar Yoga News No. 28

Membership Work continues on the new IY(UK) website and database. There are some interesting new features and most members have been navigating without any issues. We wrote to everyone in January about their new membership numbers, now visible once a member is signed into the website.

Membership Year

Date

2015-2016 2014-2015 2013-2014 2012-2013 2011-2012

Dec-15 Dec-14 Dec-13 Dec-12 Jul-11

40

Total

UK

1136 1119 1025 1067 1071

1027 1013 933 970 983

Teachers

ROI

Overseas

Individual

Institute

93 87 70 71 67

16 19 22 26 21

247 v 270 298 318

889 825 755 769 753

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Membership Year

Date

2015-2016 2014-2015 2013-2014 2012-2013 2011-2012

Dec-15 Dec-14 Dec-13 Dec-12 Jul-11

Membership Year 2015-2016 2014-2015 2013-2014 2012-2013 2011-2012

Non-Teachers UK ROI

Total 1348 1395 737 1419 1473

1263 1295 674 1305 1355 Teachers 1136 1119 1025 1067 1071

59 73 43 79 91

Overseas

Individual

Institute

26 27 20 35 27

209 236 178 259 274

1139 1159 559 1160 1199

Non-teachers 1348 1395 737 1419 1473

Total 2484 2514 1762 2486 2544

Contact Us Membership and Office Manager – Andy Tait

• Staffing the office: taking phone calls and responding to emails from IYA members and members of the public. Andy 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; assisting Membership Institute Secretaries with the renewal process. All queries about membership payments, insurance documents and certificates should go to Andy.

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

• Communications and Website: Andy is the person to speak to if you are having trouble updating your personal or class details. He can help you navigate through the process. Please take this opportunity to log in to the website and make sure that we have your complete and correct contact information.

Andy will be able to assist you if you have trouble logging in. Liaising with Member Institutes for the IYN mail out.

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Telephone: 07510326997 Email: office@iyengaryoga.org.uk Address: IY(UK), PO Box 51698, London, SE8 9BU Hours: Main Office day: Thursday 9-5pm; remaining hours to be worked throughout the week (23.4 hours per week).

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Finance and Bookings Administrator – Jess Wallwork Email: jess@iyengaryoga.org.uk Address: IY(UK), 15 West Grove, Bristol BS6 5LS Hours: Most evenings (10 hrs per week) • 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 IY(UK), apart from convention bookings, it is best to go through Andy first.

• Bookings: taking bookings for Conventions and other events IY(UK) organises. Any queries about the Convention or any other events should go to Jess.

Assessments Administrator – Kate Woodcock Telephone: 07914089360 Email: kate@iyengaryoga.org.uk Address: IY(UK), PO Box 1217, Bradford, BD1 9XF Hours: part-time through the week, not available on Thursdays (24 hrs per week). On call during assessments.

• Assessments: taking bookings for assessments, sending out paperwork to candidates and assessors, sending out pass/fail letters and small certificates, updating the database with results. All queries about assessments should go to Kate.

• Timetabling: gathering Moderator and Assessor availability; finding and booking venues for assessments; putting together the timetables for all assessments; dealing with all the timetable relevant issues, all cancellations, requests for refunds, Moderator / Assessor emergencies and standbys etc; Kate will be “on call” for emergencies during the Assessments. Please contact Kate in the first instance during assessment times if you cannot make your allocated assessment date for any reason.

• Appeals after Assessment: Kate is the first point of contact for the formal appeals process following an unsuccessful assessment result.

PR and Website Administrator - Katie Owens

Iyengar Yoga News No. 28

Email: katie@iyengaryoga.org.uk Hours: Most evenings (11 hrs per week) • Communications and Website: updating the website (behind the scenes data); collating and producing publicity material, including promotional leaflets, for use by IY(UK) teachers and members, particularly in relation to International Yoga Day and National Iyengar Yoga Day.

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Assessment Passes

Congratulations to all those who gained success in their assessments Introductory Level 2 passes:

Senior Level 1 passes:

Senior Level 2 passes:

Ainhoa Acosta Stuart Bobbett Margaret Bolger Maria SavalCalomarde Lynne Clough Richard Delaney Marcelle Edwards Vasili Eleftheriou Louisa Elliott Sarah Franklin Jennifer Garcia William Grant Zoe Hope Maria Jardardottir Darren Johnson Patricia Kelly Urszula Knapik Alice Knowelden Anna Motture Mirja Nissen Margaret O'Grady Barbara Pozzoni Nathalie Rasteu Georgina Roberts Kristyan Robinson Therese Ryan Norma Shannon Lauren Smurthwaite Katarzyna Solczynska Nick Thomson Nick Train Suzie Walker Jayne Walker Giles Watts Holly Wazelle Emma Wynne Anna Zlateva

Lucy Aldridge Elizabeth Biggin Maggie Dix Ingrid Engstrom Grazia Farina Neil Gillies Peter Kosasih Larissa McGoldrick Frances McKee BarbaraNorvell Kate Rathod Roberto Silva Kristien Van Reusel

Nathalie Blondel Marco Cannavo Lin Craddock Fiona Fallon Ofra Graham Jill Johnson Katie Rutherford Senior Level 3 passes: Lydia Holmes Edgar Stringer

Congratulations to Julie Brown who was awarded the Advanced Junior Level 1 certificate by Geetaji last November

Book Your Assessment Online Teachers and trainees can now download syllabuses,

book and pay for assessments online.

Please visit the IY(UK) website at

www.iyengaryoga.org.uk.

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Assessment deadlines Applications will be available online as follows: Introductory (combined), 1st-31st May. Intermediate Senior Levels 1, 2 & 3, 1st-30th June.

Intermediate Junior Levels 1, 2 &3, 1st-30th September.

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IY (UK) Professional Development Days 2016 Please note: PD days run with the calendar year from 1 January to 31 December.

South West SWIYI – 24 September 2016 with Gerry Chambers Organiser: Gillian Kamali – 01736 360 559 / gilliankamali@hotmail.com West & South Wales AIYI – 23 April 2016 with Tricia Booth Organiser: Edgar Stringer - edgarstringer@gmail.com/ 01249 716235 Greater London & South East NELIYI – North East London – 19 November 2016 with Penny Chaplin Organiser: Nancy Clarke - 07900 277327 / nancyclarke@btinternet.com IIYS – Sussex – 12 November 2016 with Richard Agar Ward Organisers: Jenny Deadman – jenny@jcm.co.uk and Cathy Rogers-Evans – cathy@yogasouth.com IYIMV – North West London – 11 September 2016 with Sheila Haswell Contact: Iyengar Yoga Institute Maida Vale office 020 7624 3080 Organiser: Marco Canavo - office@iyi.org.uk IYISL – South London – 27 November 2016 with Judi Sweeting Organiser: Glenys Shepherd – 020 8694 0155 / iyisl@btinternet.com SWLSIYI – South West London & Surrey – 3 July 2016 with Susan Long Organiser: Anita Phillips - 07771 642 883 / swlsiyi@gmail.com Kent IYI – Kent – 16 April 2016 with Brenda Booth Organiser: Brenda Booth – 01892 740 876 / brendaboothkent@aol.com

Iyengar Yoga News No. 28

South Central ORIYI, Cirencester – 24 September 2016 with Judith Jones Organiser: Elaine Martin – iyakemblepdday@gmail.com DHIYI, Bournemouth – 30 July 2016 with Sasha Perryman Organiser: Kim Trowell – 01202 558 049 / kimtrowellyoga@gmail.com

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West Central MCIYI, Birmingham – 10 September 2016 with Margaret Austin Organiser: Jane Orton – 0121 608 2229 / jayne@iyengaryoga.uk.com East CIYI, Cambridge – 5 March 2016 with Sallie Sullivan Organiser: Sasha Perryman – 01223 515 929 / sashaperryman@yahoo.co.uk North East & Cumbria NEIYI, Sunderland – 5 June 2016 with Elaine Pigeon Organiser: Dawn Hodgson – 01325 721 518 / dawnlesleyhodgson@btinternet.com­­ East Central & North SADIYA & BDIYI, Sheffield and Bradford – 24 September 2016 with Diane Coats Organiser: Emma Rattenbury – 07837 811 967 / 01142 556 406 emma.rattenbury@blueyonder.co.uk North West MDIIY & LIYI, Manchester – 7 May 2016 with Brenda Booth 20 November 2016 with Jayne Orton Organiser: Janice Yates – 0161 368 3614 / janice.yates@sky.com

Scotland Edinburgh – 20 March 2016 with Meg Laing Organiser: Katie Rutherford – 0131 447 4708 / katie.rutherford@blueyonder.co.uk

Iyengar Yoga News No. 28

Glasgow –10 September 2016 with Cathy Rogers Evans Organiser: Valerie Miller – 0141 339 0442 / vjmiller7882@gmail.com

Ireland Crumlin, Dublin – 28 May 2016 with Mary Heath Organiser: Aisling Guirke – 00353 87 289 1664 / aisling_guirke@hotmail.com Phibsboro, Dublin – 26 November 2016 with Marion Kilburn Organiser: Margaret Cashman – 01882 8858 / info@iyoga.ie SPRING 2016

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Iyengar Yoga News No. 28

IY (UK) Executive Council Officer Rep. Name Email Telephone Acting Chair Jill Johnson chair@iyengaryoga.org.uk Treasurer Velika Krivokapic Deputy Treasurer Pam Mackenzie pammackenzie@live.co.uk 020 8373 8356 Secretary Charlotte Everitt secretary@iyengaryoga.org.uk 07812122617 Membership Sec. Anita Phillips anita.phillips@btinternet.com 020 8675 1631 Vice Chairperson Philippe Harari philippe.harari@runbox.com 01223 523 410 EA Rep/Constitution Officer Jill Johnson jjyoga@mac.com 01619299462 Chair of AT Julie Brown julie.brown61@live.com Chair of Therapy Judi Sweeting therapy@iyengaryoga.org.uk Chair of Ethics and Appeals Sasha Perryman sashaperryman@yahoo.co.uk

AIYI Julian Lindars julian@lint-free.com

BDIYI  Michelle Mangeolles mmangeolles@yahoo.co.uk 07910 963 183

CIYI Shaili Shafai shshaili@yahoo.com

DHIYI Vacancy

DIYI Martina Durnin martina.durnin@yahoo.co.uk

ESIYI Agnes Matthews cmtpartner@aol.com

iYoga Glasgow Brian Stewart brians@chem.gla.ac.uk 0141 334 3834

IIYS Cathy Rogers Evans cathyrogersevans@gmail.com

KIYI Carrie Turck carrie.t@care4free.net 01580 240 421

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

MCIYI Annie Beatty yoga@anniebeatty.com

MDIIY Charlotte Everitt c_a_everitt@yahoo.co.uk

MDIIY Joan Abrams joanabrams@hotmail.com

NEIIY Jeannie Adams jeannieadams63@gmail.com

NELIYI Larissa MacGoldrick larimcgoldrick@yahoo.com

ORIYI Clare Bingham bingham_c@hotmail.com 01844212770

SADIYA  Caroline Anschutz anschutz_knowles@btinternet.com

SWIYI Judith Higgins jsporik@hotmail.com

SWLSIYI Diane Drain dianedrain@btinternet.com

RoI Rep Paul Taylor paul.taylor12@hotmail.com 0035361924236

Hon Mem Elaine Pidgeon elaine.pidgeon@virgin.net 0131 552 9871

Individual Anna Macedo annamacedo@clara.co.uk 01903 242 150

Individual Jill Johnson jjyoga@mac.com 0161 9299462

Individual Richard Agar Ward, richardhagarward@yahoo.com

Individual Kirsten Agar-Ward kirstenagarward@icloud.com

Individual Vanessa Allen vmcnaught@hotmail.com

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IY (UK) Committee Members Board

Finance & Membership

Ethics & Appeals

Gerry Chambers, Jill Johnson, Larissa McGoldrick, Sasha Perryman, Amparo Rodriguez

Suzanne Newcombe, Brian Stewart, Janice Yates, Gael Henry, Kirsten Agar Ward, Lara Speroni, Randall Evans

Assessment & Training

Conventions/Events

Philippe Harari, Julie Brown, Jill Johnson, Velika Kripokavic, Sasha Perryman, Anita Phillips, Charlotte Everitt

Richard Agar Ward, Margaret Austin, Debbie Bartholomew (Communications Officer), Brenda Booth, Tricia Booth, Dave Browne, Julie Brown (Chair), Penny Chaplin , Diane Coats, Sheila Green, Sheila Haswell, Tricia James, Judith Jones, Marion Kilburn, Meg Laing (Secretary), Susan Long, Judy Lynn (Acting Vice-Chair), Jayne Orton, Sasha Perryman, Elaine Pidgeon, Sallie Sullivan, Judi Sweeting, .

Communications & Public Relations

Kate Woodcock, Velika Krivokapic, Pam Mackenzie, Anita Phillips, Jess Wallwork, Andy Tait

Archives/Research

Philippe Harari, Isabel Jones Fielding, Vanessa Allen, Charlotte Carson

Therapy Committee

Penny Chaplin, Judith Jones, Susan Long, Lynda Purvis, Judi Sweeting, Tig Whattler Committee chairs are in bold. Co-opted (i.e. non-Executive Council) members are in italics.

Iyengar Yoga News No. 28

Joan Abrams, John Cotgreave (IYN), Philippe Harari, Judi Soffa (IYN), Lucy Joslin (PR), Katie Owens, Emma Pinchin, Sigute Barniskyte-Kidd (IYN), Tehira Taylor (IYN).

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Member­ Institutes Please contact your local Institute for details of events and classes.

If you are a member of IY (UK) and you have any queries or issues about policies or practices of the IY (UK) please contact your Member Institute Rep. Avon (AIYI)

Kent (KIYI)

Bradford and District (BDIYI)

Liverpool (LIYI)

www.aiyi.org.uk Kirsten Agar Ward kirsten@bath-iyengar-yoga.com

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)

Helena Chiu, chiuhasang08@gmail.com www.dhiyi.co.uk

Dublin (DIYI)

Beccy Cameron 00353 860620660 (text only) www.iyengaryogainstitute.com

East of Scotland (ESIYI) www.eastscotlandyoga.org

Foyle Institute of Iyengar yoga Northern Ireland Iyengar Yoga News No. 28

evelynyoga@hotmail.com Evelyn Donnelly 07738 067290

iYoga Glasgow Valerie Miller

vjmiller7882@gmail.com

07970 681 425

iyogaglasgow.co.uk 48

Kathy McCarthy kath@oakhillmail.co.uk 0779 6936754/01732 465241 www.kentyoga.org.uk Judi Soffa info@yoga-studio.co.uk 0151 7094923 www.yoga-studio.co.uk

Manchester and District (MDIIY) Janice Yates janice.yates@sky.com 01613 683614 www.mdiiy.org.uk

Midland Counties (MCIYI) Prabhakara prabhakara@freeuk.com 01214 490413 www.mciyi.co.uk

Munster (MIYI) Eilish Boyle boyleyoga@gmail.com www.miyoga.org

North East (NEIIY)

Gael Henry 0191 477 5804 info@iyengaryoganortheast.co.uk www.iyengaryoganortheast.co.uk

North East London (NELIYI)

Louise Leonard leonard.louise@blueyonder.co.uk 07939 901515 www.neliyi.org.uk

Oxford and Region (ORIYI)

Mary Fitzpatrick maryfitzpatrick@ntlworld.com O.R.I.Y.I. www.oriyi.org.uk

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Sheffield and District (SADIYA)

Lorraine Bonete lorraine.bonete@gmail.com 0114 236 2115, www.yogasheffield.org

South West (SWIYI)

Jane Lane janelaneyoga@btinternet.com 01326 319809, www.swiyengaryoga.org.uk

South West London & Surrey (SWLSIYI) Jane Howard 07504 126078, swlsiyi@gmail.com

Sussex (IIYS)

Cathy Rogers Evans cathyrogersevans@gmail.com www.iiys.org.uk

Affiliated Centres www.bath-iyengar-yoga.com Kirsten & Richard Agar Ward 01225 319699

Congleton Iyengar yoga Centre www.congletonyogacentre.com Christina Niewola 01260 279565 / 07970186109

Cotswold Iyengar yoga Centre www.cotswoldiyengar.co.uk Judi Sweeting, Tig Whattler 01285 653742

Edinburgh Iyengar yoga Centre www.yoga-edinburgh.com Lesley Johnston, 0131 229 6000

Iyengar yoga Institute of Birmingham www.iyengaryoga.uk.com Jayne Orton, 0121 608 2229

Iyengar yoga Institute Maida Vale www.iyi.org.uk Alan Reynolds, 020 7624 3080

iYoga Centre

www.iyengaryogamanchester.co.uk Carolyn Ferguson, 07763 346332 carolyn@iyoga.org.uk

iYOGA Dublin Iyengar yoga Centre of North Dublin

www.iyengaryogacentre.com Roisin O’Shea, 00353 1882 8858

Knutsford Iyengar yoga Centre www.knutsfordyoga.co.uk Margaret Carter, 01925 758382

Maidstone Yoga Centre www.iyengar-yoga.co.uk Lin Craddock, 01622 685864

Putney Iyengar yoga Centre

julieyogaputney@gmail.com Julie Hodges, 0208 704 5454

Sheffield Yoga Centre

www.sheffieldyogacentre.co.uk Frances Homewood, 07944 169238

The Iyengar yoga Studio East Finchley

www.theiyengaryogastudio.co.uk Genevieve Dicker, Patsy Sparksman, Wendy Sykes 020 8815 1918

West Suffolk Iyengar yoga Centre www.iyengaryogasuffolk.co.uk Jane Perryman, 01440 786228

Iyengar Yoga Centre for Essex www.iyce.com Susan Long , 01245 421496

Iyengar Yoga Studio Tooting www.iyyoga.com John Shirbon, Ursula Schoonraad 020 8355 3498

Long Wittenham Yoga Centre www.longwittenhamyogacentre.com/ Evelyn Crosskey 07786 065253

Peak Iyengar Yoga Centre www.peakyoga.org.uk Sue Lovell, 07851 195208 SPRING 2016

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Bath Iyengar yoga Centre

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YOGA RAHASYA MAG

YogaYOGA Rahasya is a quarterly publicat RAHASYA MemorialMAGAZINE Yoga Institute (RIMYI), Pun Yoga Rahasya is a quarterlyMumbai, publication ofIndia. the Trust (LOYRT), It is p Ramamani Iyengar Memorial Yoga Institute (RIMYI), Pune and the Lightof onRIMYI, Yoga Research Trust Annual Day Hanuman Jayan (LOYRT), Mumbai, India. It is published on the occasions of the Annual Day of RIMYI, Hanuman Jayanti.

Jayanti, Guru Purnima and Patanjali Jayanti.

The aim of Yoga Rahasya is to share the essence of Yogacharya BKS Iyengar's teachings. This journal contains original articles and transcripts of talks by Guruji Iyengar, Geeta and Prashant Iyengar on philosophy, psychology, science and art of yoga and life. It also includes articles by his students on their experiences, practical details on the practice of asanas as well as treating chronic ailments through yoga.

Iyengar Yoga News No. 28

The aim of Yoga Rahasya is to share t Iyengar's teachings. This journal conta ofIf you talks

by Guruji Iyengar, Geeta and would like to subscribe to Yoga Rahasya, please tick the relevant box when renewing psychology, science and art of yoga an your IY (UK) membership on-line and the £16 willon be added to your total. hissubscritption students their experiences, pra Visit http://bksiyengar.com/modules/Referen/YR/yr.htm for information issues. chronic ailm asanas as wellabout asprevious treating

SPRING 2016 If you would like to subscribe to Yoga Rahasya, please tick51the releva (UK) membership on-line and the £16 subscritpion will be added to

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Advertising in the Iyengar Yoga News

· · ·

· ·

You can order a full page advert (170mm wide by 246mm high), a quarter page advert (80mm wide by 118mm high) or a half page advert (170mm wide by 118mm high.

Either send the completed artwork (as a ‘press quality’ PDF, a high resolution JPEG or an Adobe InDesign document) OR you can send the images (as high res. JPEGs) and wording and we will make the advert up for you.

Please note: Advertisements for yoga classes, events, holidays etc. – will 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 IY (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 August 2016 to cotgreavej@gmail.com

Iyengar Yoga News No. 28

Advertising rates Circulation: 2800. Quarter page £50; Half page £100; Full page £180. Small ads 60p 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 (UK). IY (UK) does not necessarily endorse any products etc. advertised in this magazine.

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Charity Yoga Notebook

by Prithi Irani

Available now: a beautiful 300 page lined hardback notebook with illustrations by Prithi Israni and quotes on yogic living and practice on every page, approved by B.K.S. Iyengar.

This is a perfect yogi’s notebook for practice notes or personal writing.

Prithi Israni is a close devotee of B.K.S. Iyengar and spent time with him during his last years.

He guided her with his wisdom and love in her practice as well as in life.

Practice is a mirror of life and Guruji was an example to us all. He never stopped his practice till his last breath. He practiced Savasana till his last day and shared his knowledge with everyone.

The quote on the front of the book is from Guruji a few months before his passing. Prithi hopes that it is a quote that will help us continue with the love, commitment and determination that Guruji had within himself to spread his teaching and continue our practice with faith and truth.

All the profits from sales of this book will be given to the Bellur Trust, to aid the uplift of Guruji’s place of birth.

Iyengar Yoga News No. 28

You can buy this book for £14.50 (including postage and packing) from our website: https://iyengaryoga.org.uk Or, to place a large order please email: PrithiD@aol.com

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