Yoga Samachar FW_2011

Vol. 14 No. 2

Fall 2010 / Winter 2011

A New

Generation Abhijata Sridhar, Guruji’s Granddaughter, Discusses the Role of the Guru

in this issue Guruji’s New Book on the Yogic Mind n The Science of Yoga: Exclusive Articles by Mel Robin, PhD, and Raymond Long, MD, FRCSC, on the Intersection between Yoga and Science

Letter from the President

iYNAuS BoArD MeMBer CoNtACt LiSt FALL 2010 / wiNter 2011 Chris Beach 162 Alden Rd. Bellows Falls, VT 05101

Elizabeth Hynes 4228 Huntsfield Rd. Fayetteville, NC 28314

Virginia Burdette 7706 20th Ave. NE Seattle, WA 98115

Rebecca Lerner P.O. Box 941 Lemont, PA 16851-0914

Sharon Cowdery 1952 First Ave. South Seattle, WA 98134

Janet Lilly 3417 N. Cramer St. Milwaukee, WI 53211

Patrina Dobish 2650 W. Belden #313 Chicago, IL 60647

Christine Nounou McKinsey & Company 875 Third Ave., 534 New York, NY 10022

Leslie Freyberg 31 Topstone Rd. Redding, CT 06896

Dear Fellow iYNAuS Members, First of all, my thanks to those of you who voted in this spring’s election for the new IYNAUS Board. In October, the Board will be holding its first meeting with our four newly elected Board Members: Rebecca Lerner, Janet Lilly, Phyllis Rollins, and Virginia Burdette. Current Board Member Elizabeth Hynes was also elected to another four-year term and will provide us with greater continuity by remaining as Membership Chair.

As we welcome the new Board members, we also say goodbye to those who will no longer be serving: Kathleen Quinn, Suzie Muchnick, Pat Musburger, and Richard Jonas. The amount of time and energy these four individuals put into their work for the association is truly phenomenal; they will be both badly missed and difficult to replace.

Phyllis Rollins 204 Front St. Cramerton, NC 28032

The biggest news of the past few months was the 2010 IYNAUS Convention, “Reflection,” which was held in May in Portland, Oregon, and was a huge success by any definition. More than 500 certified teachers attended the convention, including approximately 400 from the United States and another 100 from around the world. For five days, we were treated to a masterful demonstration of yoga therapeutics, led by Geeta S. Iyengar and assisted by Geetaji’s sister Sunita Parthasarathy, her niece Abhijata Sridhar, and several other teachers from both Pune and Mumbai. Several American senior teachers also assisted with the afternoon sessions, in which the convention participants had a chance to experience hands-on applications of various props and set-ups for different asanas.

Please contact your Board Members at: www.iynaus.org/contact

reGioNAL ASSoCiAtioN CoNtACtS Inter-Mountain (Colorado): IMIYA Leslie Bradley leslie@bluespruceyoga.com www.csyoga.com/imiya

With so much to learn and absorb in such a short time, most of us will also find it essential to watch and rewatch the DVDs of the convention. The set of nine discs became available in mid August and can now be purchased from the IYNAUS Store. Although many put their time and thought into producing the DVDs, I would like to acknowledge the special efforts of Paul Cabanis (director), Bee Ottinger (editor), and Linda Nishio (design). We are fortunate to have such a skilled and experienced trio to put together a first-class product.

Minnesota: IYAMN Elizabeth Cowan iyamn@iynaus.org • www.iyamn.org Northern California: IYANC Heather Haxo Phillips – haxo@hotmail.com Smitha Menon – smitha@iyisf.org • www.iyisf.org Southern California, San Diego: IYASC-SD Lynn Patton iyengarsd@sbcglobal.net • www.iyasc.org

I also want to recognize the organizational support and effort that made this year’s convention such a great success. The amazing team of volunteers, led by Julie Lawrence and Co-Chair, Gloria Goldberg, made everything run smoothly and (it seemed, at least) calmly. Portland is not only a great city—as many of us discovered during the time we were there—but also has a thriving Iyengar Yoga community.

Southeast: IYASE Diana Martinez iyase@iynaus.org • www.iyase.org Northwest: IYANW Paul Cheek iyanw@iynaus.org • www.iyanw.org

As I mentioned in my last “Letter from the President,” the next event to put on your calendar is the “From the Heartland” regional conference, which will be held in Chicago, September 15–18, 2011. The Midwest Region is organizing and hosting this conference, led by Conference Chair Laurie Blakeney. The venue will be the beautiful and historic Palmer House in downtown Chicago. As more details emerge about the conference—which will be open to all practitioners of Iyengar Yoga—we will pass them along to you.

New England: IYANE Greg Anton iyane@iynaus.org • www.iyengarnewengland.com Greater New York: IYAGNY Elisabeth Pintos iyagny@iynaus.org • www.iyengarnyc.org

Guruji has often said that in an asana, equal attention should be paid to all parts of the body.

In a similar way, IYNAUS would like to be able to pay attention to all of our members. In the nearly two years that I have served as president of IYNAUS, I have made it a high priority to make every effort to serve the needs of our membership by being open and accessible, as well as by providing the information and help you need, whether as teachers, as students, or as members of your local or regional community. If you have any questions or concerns, please feel free to contact General Manager Sharon Cowdery, Membership Chair Elizabeth Hynes, or the other members of the Board.

Midwest: IYAMW Jennie Williford iyamw@iynaus.org Southern California, Los Angeles: IYASC-LA Kat Lee iyascla@iynaus.org • www.iyasc.org South Central US: IYASCUS Michelle Mock iyascus@iynaus.org • iyascus@iynaus.org

Namaste,

Southern Nevada: IYASN Aileen Epstein-Ignadiou iyasn@iynaus.org • www.iyclv.com

Chris Beach, President iyengar Yoga National Association of the united States

For more information visit: www.iynaus.org/regions

Fall 2010 / Winter 2011

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Fall 2010 / Winter 2011

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Please visit the iYNAuS website: www.iynaus.org 1952 First Ave. South, Ste. 1B, Seattle, wA 98134 • 888-344-0434

Contents

iYNAuS oFFiCerS AND StANDiNG CoMMitteeS

Letter from the President – Chris Beach . . . . . . . . . . . . . . . . . . . . . . . . . 1 Talk from Guru Pournima Day – Abhijata Sridhar . . . . . . . . . . . . . . . . . . . . 3

Pros and Cons of Bone-on-Bone Contact in Yogasana Practice – Mel Robin, PhD . . . . .13

President: Chris Beach Vice President: Phyllis Rollins Secretary: Janet Lilly Treasurer: Virginia Burdette

Iyengar Yoga and the Power of Intention: Part 2 – John Schumacher . . . . . . . . . . 18

Archives

The Science of Yoga: Uttanasana – Raymond Long, MD, FRCSC . . . . . . . . . . . . . 7

Chris Beach, Chair Kim Kolibri, Director of Archives Kathleen Quinn

A Practical Man Shows Us the Way – Sharon Conroy . . . . . . . . . . . . . . . . . 19 Regional News . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

By-Laws

Book Reviews: Yaugika Manas, A Crack in The Mask, and Watch Me Do Yoga – reviews by Chris Beach and Vickie Aldridge . . . . . . . . . . . . . . . . . . . . . . 26

Certification Committee

Janet Lilly, Chair David Larsen, Pat Musburger

Kathleen Pringle, Coordinator Rebecca Lerner, Board Liaison

IYNAUS Store . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27

Marla Apt, Kristin Chirhart, Dean Lerner, Mary Reilly

Communications Committee

IYNAUS Membership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

Christine Nounou, Chair Constance Braden, Editor Yoga Samachar Alexandra Anderson, Leslie Freyberg, Gloria Goldberg, Don Gura, Sally Hess, Gina Russell King, James Murphy, Pat Musburger, Christine Nounou, Sue Salaniuk, Joan White

Yoga Samachar’s Mission Yoga Samachar, the newsletter of the Iyengar Yoga community in the United States and

Ethics Committee

Rebecca Lerner, Chair

beyond, is published twice a year by the Communications Committee of the Iyengar

Kathy Simon, Joan White

Yoga National Association of the United States (IYNAUS). The word samachar means

Events Committee

Patrina Dobish, Chair

“news” in Sanskrit. Along with the website, iynaus.org, Yoga Samachar is designed to

Marla Apt, Linda DiCarlo, Gloria Goldberg, Julie Lawrence, Patricia Walden, Jennie Williford

provide interesting and useful information to the IYNAUS membership to:

Finance Committee

1. Promote the dissemination of the art and science of yoga as taught by B.K.S. Iyengar,

Chris Beach, Carolyn Matsuda, Chris Nounou

Geeta Iyengar, and Prashant Iyengar.

Membership Committee Elizabeth Hynes, Chair

2. Communicate information regarding the standards and training of certified teachers.

IMIYA–Leslie Bradley IYAGNY–Elisabeth Pintos IYAMN–Liz McMann IYAMW–Jennie Williford IYANC–Brian Vazquez IYASC-LA–Kat Lee IYASC-SD–Marilyn Patton IYASCUS–Michelle Mock IYASE–Diana Martinez IYASN–Aileen Epstein-Ignadiou IYANW–Paul Cheek IYANE–Kathleen Swanson

3. Report on studies regarding the practice of Iyengar Yoga.

4. Provide information on products that IYNAUS imports from India.

5. Review and present recent articles and books written by the Iyengars.

6. Report on recent events regarding Iyengar Yoga in Pune and worldwide.

7. Be a platform for the expression of experiences and thoughts from members, both

Nominating Committee

students and teachers, about how the practice of yoga affects their lives.

Patrina Dobish, Chair

Linda DiCarlo, Gloria Goldberg, Dean Lerner, Manouso Manos, Elise Miller

8. Present ideas to stimulate every aspect of the reader’s practice.

Regional Support Committee Leslie Freyberg, Chair

Yoga Samachar is produced by the iYNAuS Communications Committee

Greg Anton, Chris Beach, Paul Cheek, Ale Cleveland, Elizabeth Cowan, Linda DiCarlo,Tonya Garreaud, Edwin Horneij, Aileen Epstien-Ignadiou, Randy Just, Pat Musburger, Elisabeth Pintos, Nancy Turnquist, Bryan Vasquez, Janice Vien, Holly Walck, Jeanne Ann Walter, Paula Weithman

Editor: Constance Braden Creative Director: Richard Jonas Managing Editor: Pat Musburger Designer: Don Gura

Scholarship Committee Leslie Freyberg, Chair

Copy Editor: Alexandra Anderson

Chris Beach, Linda DiCarlo, Lisa Jo Landsberg, Mary Reilly, John Schumacher

Service Mark & Royalty Committee

Members may submit an article or a practice sequence for consideration for inclusion

Gloria Goldberg, Attorney in Fact for B.K.S. Iyengar

in future issues. Articles should be well written and submitted electronically.

Marla Apt

Store Committee

Sharon Cowdery, General Manager Sofia Kohl, Store Manager

Articles must include author’s full name, certification level, and the year the author

Chris Beach, Richard Jonas

began studying Iyengar Yoga, along with contact information: email, mailing address,

Systems and Technology Committee

and phone number.

Chris Nounou, Chair

Ed Horneij, David Weiner

Yoga Research Committee

Ads and articles for the Spring/Summer issue must be submitted by March 1.

Phyllis Rollins, Chair

Julie Gudmestad, Jacqueline Kittel, Beth Sternlieb, Lisa Walford, Kimberly Williams

Ads and articles for the Fall/Winter issue must be submitted by September 1.

Please send articles to constancebraden@mac.com. Please send ads and

IYNAUS Senior Council

announcements to Sharon Cowdery at srvcowdery@hotmail.com.

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Manouso Manos, Chris Saudek, John Schumacher, Patricia Walden Fall 2010 / Winter 2011

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“the Guru DoeS Not CreAte KNowLeDGe, But reMoVeS the oBStACLeS thAt StoP uS FroM GAiNiNG thAt KNowLeDGe”

by Abhijata Sridhar

this talk for Guru Pournima Day was given

its full potential. Extending this metaphor, a guru reflects to his full potential the

by Abhijata Sridhar on July 25, 2010, at

radiance of wisdom, as splendorous as the sun.

r.i.M.Y.i., Pune. Guruji, Geetaji, and Prashantji were in attendance.

Today is not Teacher’s Day. Let us open the word guru. Keep aside for a moment the traditional definition and notion of a guru. We are conditioned to think that it is just

Today is Guru Pournima, the day we offer

the subject one teaches that decides whether he is a teacher or a guru. So, one who

our respects, reverence, and gratitude to

talks about the Bhagavad Gita is automatically a guru and one who teachers guitar

our guru. In this Indian month of

becomes a teacher? One who teaches me the Shastras is my guru and one who

Aashaad, this day is known as Vyasa

teaches me drawing would remain my drawing teacher? One who talks about kundalini

Pournima. Vyasa, the ancient sage, is the

and kundalini jagrti is considered a guru right away, whereas one talking about

foremost guru. His teachings are passed

quantum mechanics is considered a teacher or, say, a scientist?

on to us in the form of compilation of the four Vedas, Mahabharata, Bhagawat,

I am afraid we are not opening our perspective to this. Who is a teacher? Who is a

and the commentary on Patanjali’s Yoga

guru? A teacher imparts information by opening out a subject to us. He makes a

Sutras to name some.

subject available to us. He sees to it that we get acquainted and understand the intricacies of a subject deeply. Wisdom, on the other hand, is something that cannot

when knowledge appears, darkness vanishes, the veil of ignorance is removed.

be taught. It dawns. A guru makes that dawn. Teacher plus wisdom engenders a guru.

Traditionally, the word guru is derived as a compound from gu, meaning darkness, and ru, meaning light. Thereby, guru is he who takes one from darkness to light, from the darkness of avidya (ignorance) to the light of jnana (wisdom).

Wisdom is like light. You don’t make light; light is. You see it, perceive it, and see with it. Light makes you see what is. A guru does precisely that. He makes you see. He makes you see clearly, transparently, unbiasedly, and totally.

In Indian culture, this day has a special significance because it also symbolizes the concept of guru parampara, a

Patanjali says in the second sutra in the fourth chapter: Jatyantara parinamah

beautiful concept. It is not a mere

prakrtyapurat. (IV.2 The abundant flow of nature’s energy brings about a

custom. It is the process of handing

transformation in one’s birth, aiding the process of evolution.)

down knowledge, art, and culture from one generation to another. On this

As a guru brings about this transformation, as the obstacles are removed, nature’s

auspicious day, we offer our salutations

energy can flow in abundance. With this, jatyanta parinama, that is, transformation in

to Guruji, who becomes the messenger

the class of life, is made possible.

of that knowledge, and thus parampara The human body is made up of pancha mahabhutas, five elements or the five tattvas. If

continues.

each of these elements came alone, we wouldn’t be able to identify it. However, as a The concept of “guru” and “pournima” add

compound, the human body is perceivable, the five tattvas are cognizable. So too, Guru

a lot of meaning. Pournima—a full moon

tattva is an eternal principle that manifests as a guru. We are not capable now of

day. Today the moon reflects sunlight to

perceiving this Guru tattva, but we can cognize it in our guru whom we fondly call Guruji.

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what and how does a guru teach?

Doesn’t this question seem to be a paradox? Does a guru teach? Or does he make you

knees, jump, and spread your legs apart.

learn? If we think of Guruji as someone who teaches us to improve our performance

Turn the right leg out. Exhale and go

of asana, we are belittling him, belittling the Guru tattva in him.

down on the right side. Stretch your left arm up. Legs straight. Turn the chest,

“Give a man a penny, you feed him for a day. Teach him to fish and you feed him for a

stomach, and abdomen towards the

lifetime.” Learn Sirsasana. It is nice, but it is limited. Learn through Sirsasana. It is much

ceiling. Inhale and come up. Turn the

more, it encompasses a larger ambit. It can be for a lifetime.

foot in. Jump the feet together. This is Trikonasana.

A teacher fills one’s cup. And this is indispensable in the initial phases of learning. The problem is if we rely on a teacher forever, we are with only that cup forever—the same

As newcomers, we were all consciously

techniques, the same mannerisms, the same habits. We always tend to be caught up

moving our limbs and trunk in

in the past or the future. We deprive ourselves of what nature freshly has to offer us.

Trikonasana. But were we aware of each

The past or futuristic thoughts, actions, and results always adulterate our present.

movement? Understand this transition from consciousness to awareness at play

A guru facilitates the process of emptying that cup so that one is free. Once the mind

in Trikonasana. And not to mention as the

is free, you can be freed from bondage. Yoga is that science of dissolving those knots in

asanas become difficult, like Urdhva

the mind. A guru strips you of your past. A guru breaks the kalpana (destiny) of the

Dhanurasana, Sirsasana, Natarajasana, we

future. Then, only in the present, wisdom can dawn.

become less and less aware and more and more conscious!

when knowledge appears, darkness vanishes, the veil of ignorance is removed.

when there is awareness, one can read one’s own mind clearly. Awareness thus becomes a tool to acquaint us with our own thinking, with our own minds and our being.

As wisdom dawns, it dawns in totality. A guru makes you completely available to the present kshana, the present moment. A guru makes you aware.

This brings us to the concept of awareness. Awareness and consciousness are two words often used synonymously. All living beings are conscious. Consciousness is that principle which keeps us sentient. However, man can be aware of being conscious.

Let us consider the difference between consciousness and awareness. Think of your beginner days. You are being taught Trikonasana. We performed as the teacher conducted. Stand in Tadasana. Brings your palms in front of your chest. Bend your

This applies to even our emotional states. Consider the emotion of anger.

We hear anger should be given up completely. But we seem helpless when infected by it. When I am angry, I am driven by only that. If I can become aware that I am angry while I am angry, there is potential to quieten; however, the dislike for the cause of anger still lingers. Say somebody’s behavior has instigated my anger, I do not think, Why did that person behave that way? Our awareness is often one dimensional. I rarely become aware of the incident from another point of view, say, What exactly in me is angry? My mind? My intelligence? Is my anger justified? Being aware of all this will change my entire response phenomenon. This expansion

Guruji works with his granddaughter Abhijata in the Asana hall at r.i.M.Y.i.

Continued on page 24

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S C I E N C E, I N C L U D I N G M E D I C A L S C I E N C E, H A S B E G U N TO E M B R A C E T H E E F F E C T S O F YO G A , A S S C I E N T I F I C M E T H O D S CO N F I R M I T S P R O F O U N D E F F E C T S .

O U R T W O S P E C I A L A R T I C L ES E X P LO R E T H I S I N T E R S E C T I O N O F S C I E N C E A N D YO G A . TO STA R T, S O M E B A C KG R O U N D O N T H E AU T H O RS A N D T H E I R WO R K.

Eka Pada Sarvangasana, by Kurt Long, www.kurtlong.net

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raymond Long, MD, FrCSC

Mel robin, PhD

His surgical and sports medicine background, computer analysis, and cadaver

Mel Robin is a certified Introductory

dissection all inform the way Raymond Long, MD, FRSCS, looks at yoga.

Iyengar Yoga teacher and is the author of

Long’s books on yoga describe and illustrate what occurs in the body as it assumes

A Handbook for Yogasana Teachers, the

yogasanas. In this issue, we present an exclusive excerpt from one of Long’s new books.

comprehensive 2009 manual that incorporates neuroscience, physiology,

Drawing on nearly two years of experience in Pune, Long’s approach to yoga “all came

and anatomy into yoga. Currently, he is

from watching Mr. Iyengar, and the precision of the Iyengar system,” he says. After he

working on two projects. At Guruji’s

finished medical school in the mid 1980s, Long spent seven months in Pune; another

request, he is writing about a young

lengthy stay lasted six months, and he was most recently at R.I.M.Y.I. in February.

Israeli woman who came to Guruji five years ago with a brain tumor that is now

A fellow of the Royal College of Surgeons, Canada, Long no longer practices medicine;

in almost complete remission. He is also

instead, he works on his series of books, his website, bandhayoga.com, and workshops

updating the Handbook with new

that showcase his melding of yoga and science.

information from the medical literature, which will appear on a website so owners of the manual can easily update.

Guruji, Long’s inspiration, supports the work, Long says. “This approach basically describes anatomically and biochemically what he [Guruji] is describing in other ways.” Completion of a book entails about two years of full-time work, including

Dr. Robin, who holds a doctorate in

computer analysis and reference to cadaver studies and the medical literature.

chemical physics, was conducting research on molecular spectroscopy at

Most important, though, are the many hours spent observing Guruji. “I’d sit there and

Bell Telephone Laboratories in New

watch him, draw him, analyze what muscle groups would position him in that way. I’d

Jersey when he attended a workplace

analyze the breathing techniques….

Iyengar Yoga class taught by Judy Brick Freedman.

“Western medicine is focused on disease and abnormal processes, while yoga takes you to a higher level of functioning. The average person might not have a disease, but

Later, he worked as director of student

might not be functioning at their highest potential. If they go to a doctor, the doctor

research at Science High School in

says, ‘I can’t help you.’ But yoga can help expand your potential. Guruji realized that,

Newark, New Jersey, receiving the first

and was so much ahead of his time when he brought yoga to the West.”

Science Mentor of the Year award given to a high school teacher. His earlier book,

Incorporating detailed awareness of anatomy into yoga yields better results, Long says.

A Physiological Handbook for Teachers of

“Western science can really augment the effect of yoga. You can deal with injuries in

Yogasana, came out in 2002.

an intelligent and scientific manner…. Take this method of working with the body to open the channels of energy [yoga]. Approach it scientifically, and you can prevent

Now retired, he continues his exploration

injuries, accelerate the learning, and augment the effects and make them predictable.

of the connection between yoga and science, practicing and teaching Iyengar

“If you integrate that kind of detail into yoga—if you do it with greater precision—

Yoga in Upper Black Eddy, Pennsylvania.

you’re going to get better effects.” Long’s Yoga Mat Companion Series, published by

He credits his teachers, Theresa

Greenleaf Book Group, includes Anatomy for Vinyasa Flow and Standing Poses (which

Rowland, Gabriella Guibilaro, Nancy

includes our excerpt), Anatomy for Hip Openers and Forward Bends, Anatomy for Backbends

Stechert, and Judy Freedman, with

and Twists, and Anatomy for Arm Balances and Inversions. The book’s computer graphics

his progress.

are by Chris Macivor.

Robin’s “Bone-on-Bone Contact in Instructions in Long’s books may not exclusively reflect the Iyengar method.

Yogasana Practice” draws on the recent

As in all cases, teachers and students are referred to Guruji’s Light on Yoga and other

Handbook, but was assembled exclusively

source books by the Iyengars.

for Yoga Samachar.

—Richard Jonas

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UT TANASANA

BY R A M O N D LO N G, M D, F RCSC I N T E N S E F O R WA R D - B E N D I N G P O S E UTTANASANA IS A STANDING POSE AND A FORWARD BEND THAT FUNCTIONS TO lengthen the hamstring and calf muscles, with a secondary stretch of the back. You can use a technique called triangulation to locate the focus of the stretch and deepen it. For example, activate the quadriceps to straighten the knees. This moves the hamstring insertions farther away from their origin on the ischial tuberosities (the sitting bones). Flex the trunk to draw the ischial tuberosities up and away from the hamstring insertions on the lower legs.

To produce this action, simultaneously contract the hip and trunk flexors to draw the torso forward while engaging the quadriceps. These actions combine to move the origin and insertion of the hamstrings farther apart, “triangulating” the hamstrings and stretching the muscle. To add to this stretch, constrain your hands on the mat and attempt to drag them forward by bending the elbows; this draws the trunk further into flexion and exemplifies a secondary action contributing to the primary action of the pose. If you cannot reach the floor, grasp the backs of your knees or lower legs and bend the elbows. Because the hands are fixed in place, on the mat or holding the legs, the contractile force of the biceps draws the trunk deeper into flexion. This force is transmitted through the posterior kinetic chain to the pelvis, tilting it forward and lifting the ischial tuberosities, thereby augmenting the stretch of the hamstrings.

Remember that contracting the quadriceps creates reciprocal inhibition of the hamstrings, their antagonist, signaling the hamstrings to relax and move more deeply into the stretch.

Experience this in Uttanasana by firmly engaging the quadriceps, and note how the sensation of the stretch changes.

BASIC JOINT POSITIONS

Yoga Samachar

•

The hips flex.

•

The cervical spine is neutral.

•

The trunk flexes.

•

The shoulders flex overhead.

•

The femurs internally rotate (slightly).

•

The elbows flex.

•

The knees extend.

•

The forearms pronate.

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Fall 2010 / Winter 2011 Yoga Samachar

uttanasana Preparation Tightness in the hamstrings and/or back muscles can limit the depth of the forward bend in Uttanasana. At first, allow the muscles to acclimate to being stretched by resting on a chair with the knees bent. This releases the hamstrings at their origin on the ischial tuberosities.

Then gradually straighten the knees by activating the quadriceps. As your flexibility increases, you can draw the trunk toward the thighs with the knees slightly bent.

Holding the trunk in this position, engage the quadriceps to straighten the knees, and feel the stretch in the hamstrings. If the back is more flexible but the hamstrings are tight, then fold forward (flexion) with the knees slightly bent. You can also prepare the body for Uttanasana by using a forward bend such as Paschimottanasana (Intense Stretch to the West Pose) to lengthen the posterior kinetic chain.

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S t e P 1 Flex the trunk by activating the rectus abdominis. This creates reciprocal inhibition of the lower back muscles, signaling them to relax. Tilt the pelvis forward by contracting the hip flexors, including the psoas, pectineus, and anterior adductor muscles. This signals the hip extensors (the gluteals) to relax.

S t e P 2 Activate the quadriceps to straighten the knees. The tensor fascia lata synergizes this action when the knees are straight. Bear in mind that when we stretch a muscle, we also pull on its attachments and passively produce the same movements as when we contract the muscle. Pulling on the gluteus maximus thus externally rotates the thigh. Engaging the tensor fascia lata also turns the femurs in slightly.

The cue for this action is to attempt to gently drag the feet apart. The feet do not move, but the femurs turn inward with this cue. Use this action to adjust the femurs, so that the knee caps point forward symmetrically. The gluteus minimus is also pictured here. This muscle synergizes hip flexion when the femur is flexed. Use the image to help visualize the muscle engaging.

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S t e P 3 Pronate the forearms to press the mounds of the palms of the hands (the fleshy area at the base of the fingers) into the mat.

With the hands fixed on the floor, attempt to bend the elbows by contracting the biceps. This draws the trunk toward the thighs.

S t e P 4 Draw the shoulders away from the ears by activating the lower third of the trapezius. Keep the hands fixed on the floor, as described in Step 3, and attempt to drag the hands forward by contracting the anterior deltoids. This synergizes the action of the biceps in the previous step to flex the trunk more deeply. Remember to activate the quadriceps when applying these secondary actions so that you create reciprocal inhibition of the hamstrings, helping them to relax into the stretch.

S u M M A r Y The steps described above stretch the muscles of the posterior kinetic chain, including the gastrocnemius, hamstrings, gluteus maximus, and posterior portions of the gluteus minimus, quadratus lumborum, and erector spinae.

Excerpt from the forthcoming Long, Ray. Yoga Mat Companion 1: Anatomy for Vinyasa Flow and Standing Poses. Austin, TX: Greenleaf Book Group, 2011. ISBN 978-1607439-424. 128 pages. $24.00. Reprinted with permission.

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Yoga Samachar

PROS AND CONS O F BONE- ON - BON E CO NTAC T I N YOGASANA PR AC TI C E

BY M E L R O B I N, P h D Although bone-on-bone contact poses a seemingly unsolvable problem for yogasana beginners in some postures, it also can be an aid to performance in certain others. The aim of this article is to present several examples of how to overcome bone-on-bone contact when it is detrimental to postural alignment and joint opening and how to encourage such contacts when it offers opportunities for achieving a deeper descent into the posture while remaining aligned. This discussion focuses on bone-on-bone contact within the hip; however, a more complete discussion of this and related points involving the spine, the elbows, the shoulders, and so forth, appear in my new book, A Handbook for Yogasana Teachers: The Incorporation of Neuroscience, Physiology, and Anatomy into the Practice, available through amazon.com.

Definitions Bone-on-Bone Contact. Virtually every bone in the body is in end-to-end contact with another; thus is it that our skeleton is formed. Nonetheless, when in the extreme positions common to yogasana practice, the two bones forming a joint can interfere with one another, limiting alignment or range of motion. Also possible is the incidental contact between bones not otherwise involved in the formation of a joint.

While working in the yogasanas, it may happen that further depth in a posture seems unattainable, no matter how large the effort. When up against such a dead end, it is likely that a bone is being pressed against a second bone, and progress halts because such bone-onbone contact is insurmountable. Rather than wait decades for the bones to change their shapes by remodeling and then progressing from there, it is far better to find a new approach to the yogasana that redirects the action away from bone-on-bone compression and toward muscle and connective tissue tensile stretching. This rephrasing of the problem is a wise choice, for tensile muscle stretching responds much more quickly to practice than does boneon-bone compression and its attendant discomfort.

Bending at upper and Lower hinges. When bending forward, backward, or laterally from Tadasana, there are two distinct ways of performing the bend. Thus, the bend can occur within the upper hinge formed by the lower vertebrae and the ribcage. This involves unavoidable ribon-rib contact in the thoracic spine, especially when the bending is forward or lateral, or vertebra-on-vertebra contact when bending backward. Such upper-hinge bending (Figure 1A) will be firmly resisted because it is very difficult to proceed beyond the point of multiple bone-on-bone contacts. This is especially so when trying to descend in Parivrtta Janu Sirsasana, for example, where rib-on-pelvis contact is inhibiting when bending at the upper hinge.

In contrast, maintaining the proper spinal alignment, the bend can occur instead at the hip joints of the lower hinge (Figure 1B). Although bending at the lower hinge sidesteps the problems of vertebra-on-vertebra, rib-on-pelvis, and rib-on-rib contacts associated with improper spinal alignment, lower-hinge bending can be problematic because the femur may suffer from bone-on-bone contact within the hip.

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Figure 1. (A) the beginning student bending at the upper hinge in Ardha uttanasana.

(B) the experienced student bending at the lower hinge.

Anchors. Bone-on-bone contact in yoga is not universally to be avoided, for it also can be used advantageously. Guruji speaks of actions in which the energy generated in a particular region of the body is not allowed to leak into regions where it is not required; that is, it must be confined to the region of greatest importance to the posture. In this case, the effort may be brought to a sharper focus anatomically by forming a bone-on-bone anchor against which to work. As a simple example, when in Astavakrasana (Figure 343, Light on Yoga, 1966), the pressure of the ankle of the lower leg pressing down on the ankle of the upper leg keeps the lower leg off the floor! Anchoring through bone-on-bone contact is discussed below with regard to Bakasana (Figure 406, Light on Yoga).

As a more concrete example, sit facing an empty chair, arms hanging at your sides, and rotate the upper arms laterally and then medially; note how readily the hands follow the upper-arm rotation, whereas little or nothing seems to be happening in the shoulder region. Next, repeat the exercise but with the hands on the chair seat, thumbs hooked, or anchored, on the front edge, so that they cannot follow the lateral rotation of the upper arms. This anchoring of the hands focuses the effect of lateral arm rotation totally on the shoulder blades, which press into the ribcage, lifting and opening it! The ribcage is similarly affected when the thumb and index mounds are anchored to the floor medially, whereas the upper arms are rotated laterally in both Pincha Mayurasana and Adho Mukha Svanasana, in Parvatasana when the thumb tips press onto one another, and in Dandasana when the thumb tips are anchored by pressing onto the floor.

the hip Joint trikonasana Done three ways. 1. Stand with your back against the wall, with the feet apart and parallel to one another and turned forward, as in Tadasana. Keeping the feet parallel, move into Trikonasana 1 (to the right), setting the right hand as far down the right leg as possible while keeping the head and shoulders on the wall (Figure 2A). The right hand cannot go further down the right leg, even though the bending takes place at the lower hinge, because with the feet in parallel alignment and the back body on the wall, the upper rim of the right hip’s acetabulum (the socket within the pelvis into which the ball of the femur head inserts to form the ball-and-socket hip joint; Figure 2B) presses into the greater trochanter as one leans to the right (Figure 2C). It is impossible to go deeper after these bones come into contact.

2. From Trikonasana 1, back still on the wall, turn the right foot, knee, and ankle completely to the right and see how much further the right hand can slide down the leg! In this case, one has laterally rotated the greater trochanter so as to point backward and so has avoided a collision with the acetabulum (Figure 2D). Note that although the right thigh is rolled laterally, placing the femoral neck behind the rim of the acetabulum in Trikonasana 2 14

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(to the right) allows a deeper bend at the right hip. The right groin remains behind that of the left, whereas proper alignment requires that we work to press them forward more equally. To this point, we have rotated the femur in the acetabulum, but have not moved the joint forward. To do this as well, we form an anchor in the right leg by pressing the big toe mound heavily onto the floor through medial rotation of the lower leg while rotating its femur laterally! This combination of antisense counter-rotations not only avoids boneon-bone contact in the hip, but also presses the right hip and buttock forward, placing the hip more beneath the left buttock! As the bone-on-bone contact recedes at the right hip of Trikonasana 2 (Figure 2E) when the right femur is rotated laterally and the right big toe mound is anchored on the floor, the depth of the lateral bend and the tensile stress on the hamstring muscles at the back of the right leg increase while the right groin moves forward.

3. The bone-on-bone contact associated with bending laterally also can be avoided by bending the upper body and pelvis forward so that the greater trochanter again assumes a rearward position relative to the acetabulum. Start first in Tadasana, with the feet together and parallel, and then step the feet apart left and right with maximal separation, feet parallel, and the back body on the wall. Acting at the lower hinge only, bend to the right as far as the right hip will allow (Figure 2A), and then allow the back body to move off the wall as you fold forward into Prasarita Padottanasana; place the hands on the floor just under the shoulders. Note that in this position, one could more closely approach placing the head on the mat by further separation of the feet, but at the same time such further separation would lead to increased bone-on-bone contact in both hips, for Prasarita Padottanasana is essentially Trikonasana performed simultaneously to the left and right.

Note, however, that although the feet were spread maximally when upright, when bent forward, although parallel, the feet now can be separated even further without increasing discomfort in the hip joints. In fact, the deeper one bends forward, the further the feet can be spread laterally without discomfort, and the closer one approaches placing the head on the mat!

The apparent reduction of the bone-on-bone contact in the hips as one enters Prasarita Padottanasana arises because the acetabulum (dashed line in Figure 2B) is not equally deep at all points of the compass. When standing in Tadasana, weight bearing within the hip understandably is fully in that part of the acetabulum marked “N,” and so this is the part of the acetabulum that is thickest and most prominent and that results in bone-on-bone contact when in Trikonasana 1. However, that part of the acetabulum marked “S” rarely bears weight, and so is thin and offers little or no bone-on-bone contact with the greater trochanter.

However, when one goes from feet-separated Tadasana to Prasarita Padottanasana

Figure 2. (a) trikonasana 1 with feet parallel. (b) Structure of right hip joint. (c) Collision of greater trochanter with acetabulum in trikonasana 1. (Figure continued on next page) Yoga Samachar

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Figure 2 (continued). (d) rotation of femur to avoid contact with acetabulum in trikonasana 2. (e) trikonasana 2.

(Trikonasana 3), the pelvis rotates about the hips so that in the latter, the bone-on-bone contact is the greater trochanter against the acetabulum-south, rather than the greater trochanter against the acetabulum-north, as it is when in Tadasana or Trikonasana 1.

Consequently, the deeper you bend in Prasarita Padottanasana, the weaker is the bone-on-bone contact in the hips, and the more you then can spread your legs and further lower your head.

This release of bone-on-bone contact when bending forward is the force driving beginning students toward a forward bend in Trikonasana 2. The avoidance of bone-on-bone contact in the hip by rolling the pelvis forward is most evident in Guruji's demonstration of Parighasana (Figure 39, Light on Yoga) and is implied in his demonstration of Parsvaikapada Sirsasana (Figure 210, Light on Yoga). Bone-on-bone contact within the hips is irrelevant in Parivrtta Trikonasana 2 and in Parsvottanasana because both begin with a forward bend over the forward leg.

With your head as close to the floor as possible while in Trikonasana 3, that is, your feet separated as widely as possible (and still parallel), begin to move toward Tadasana while maintaining the maximal separation between your feet. As you move toward vertical with the feet separated maximally, you will soon enter the region of greater trochanter against acetabulum-north contact while still folded forward, and you will find that returning to vertical is next to impossible because there is now a very strong sense of bone-on-bone contact in the hips; this leaves one in a state of strong lordosis (lumbar extension) and far from Tadasana verticality! A similar effect can be found when doing this Tadasana-toTrikonasana 3 routine while lying on the back on the floor.

Anantasana. The lessons learned in going from Trikonasana 1 to Trikonasana 2 apply only partially to Anantasana (Figure 290, Light on Yoga). Start by lying on your right side in preparation for lifting the left leg in Anantasana, with ankles fully flexed and all of the front body including the toes facing forward. From here, lift the straight left leg as high as you can, keeping its toes still pointing forward, so that the line of the flexed left foot remains parallel to that of the flexed right foot. After the leg is as high as it will go, only then allow the left thigh to rotate laterally so that its toes then face upward; note how much farther you can now lift the leg! Again, without this lateral rotation, the Anantasana leg lift is impeded by the collision of the greater trochanter with the acetabulum (Figure 2C). The problem of pressing the right groin forward in Anantasana such that the two buttocks align more vertically is addressed if the foot on the upper leg is immobilized, as when the hand holding the forwardpointing foot does not allow it to turn laterally, even though that is the action of the femur.

Similar considerations apply to Vasisthasana.

Virabhadrasana i and ii. Although we readily cut in sharply on the hip of the forward leg in Trikonasana 2 while bending at the lower hinge, in Virabhadrasana II, it is a cutting in on the hip of the back leg that keeps the spine vertical. This cutting in can prove difficult because the 16

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hip of the back leg suffers from the same greater trochanter–acetabulum contact met in the front leg of Trikonasana 1. However, the back leg in Virabhadrasana II does not have a large range of motion for the lateral rotation that might minimize bone-on-bone contact in the back hip because the foot is set as in Trikonasana 1 or is even rotated medially. Ease this type of congestion by rotating the femur of the back leg laterally, by introducing a little upperhinge bending, or both.

Backbending As one pushes up into Urdhva Dhanurasana, the entire spine may be in pain because the boney spinous processes within both the lumbar and thoracic regions press onto their neighbors.

Because of the increasing level of discomfort, no further spinal extension seems possible.

These symptoms of vertebra-on-vertebra contact are relieved by bending again at the lower hinge, which reduces painful spinal compression by transforming the compressive vertebralon-vertebral stress instead into tensile stretching of the quadriceps muscles of the upper legs.

Regarding the possible role of bone-on-bone contact while backbending, the possibility exists that starting in Tadasana, dropping back so as to set the pelvis far behind the heels results in contact between the greater trochanter and the acetabulum at the west or rearward position (Figure 2B). In this case, the medial rotation of the anterior thighs in Urdhva Dhanurasana that we all learned in Iyengar kindergarten realigns the femoral neck with respect to the acetabulum, and thereby eases bone-on-bone pressure in the hips.

Bakasana. This posture is performed with the legs bent and the inner knees perched outside the bent arms. First, sit in Baddha Konasana with your knees apart, soles of the feet together with all toes touching their left and right counterparts. Focusing on the feet, rotate them so that the soles of the feet now stand on the floor as for Tadasana, with the big toe mounds pressed downward, whereas those of the little toes are pulled up. With this transition to strong yoga feet, note that this change of relative foot position strongly draws the thighs closer together.

In Bakasana, the beginner often carries the feet more or less in the Baddha Konasana position with the knees apart and soles of the feet more or less facing inward toward one another.

However, if you can manage to keep the inner knees outside the upper arms while bringing the feet instead into the strong-foot Tadasana position, with heels and big toes touching and soles of the feet facing backward, then the knees are strongly forced onto the bent arms. In this way, working the feet as in Tadasana, one gains the shin-on-arm advantage of having the legs essentially glued to the arms, thanks to the bone-on-bone anchors in the toes! The leg and foot position needed to pin the knees to the arms is demonstrated by Guruji in Malasana I (Figure 318 in Light on Yoga). In this, the thighs squeeze the side body, holding the upper legs in close so that the arms can join behind the back. If the soles of the feet instead were in Baddha Konasana position, then the knees would flop to the ground and the hands could not grasp.

Taking advantage of the feet as anchors as in Malasana, one then can work on straightening the arms in Bakasana without the knees sliding down the arms. Finally, try bending at the lower hinge instead of the upper hinge in Bakasana, because this latter action reduces rib-onrib contact while favoring the thoracic curvature appropriate to Tadasana.

Conclusions When up against bone-on-bone contact, random stretching, twisting, and turning may set you free, but a more rational approach is first to consider the skeletal anatomy of the posture, and then to find a new approach that converts bone-on-bone resistance into a more manageable muscle-stretching action. Paradoxically, in certain other postural situations, the application of bone-on-bone contact can prove to be just what the guru ordered regarding going deeper into the posture. It is hoped that this article will give you some insight into when to avoid bone-on-bone contact and when to embrace it.

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iYeNGAr YoGA AND the Power oF iNteNtioN: PArt 2 AN EXCERPT FROM THE KEYNOTE ADDRESS TO THE NEW ENGLAND REGIONAL CONFERENCE

by John Schumacher

this is the second half of John Schumacher’s address to the conference.

It is especially to these seekers that we want to reach out and say, “Hey, check out this stuff I’ve been doing. Look what

So our journey inward is guided by our intention and is energized by our intention.

it has done for me.”

When I said earlier that our practice and its encouraging effect on our intention leads But before we go strutting our stuff

us ever more deeply into ourselves, I also said AND THEN BACK OUT AGAIN!

around the barnyard, we need to look to see just what that stuff is.

It seems to me that whatever awakening, whatever opening up to the mystery and grandeur of it all we might touch in our practice, we have an obligation to manifest that awakening, to share it with our fellow beings. I mean, that’s the real reason for

Here’s what I see. Nearly every tradition

teaching, isn’t it? Because what arises from this awakening is a deep realization that

borrows our techniques, our methods

we’re all in the pool together and that what I do affects you and what you do affects me.

of practicing and especially of teaching.

Why? Because they are so clearly

And that brings me to the final reason I chose Iyengar Yoga and the Power of Intention

effective and powerful. For example,

as the topic of this address. When the concept of this conference was first being

I started my practice in the Sivananda

developed, there were several reasons for doing it. Gathering the local tribe together,

tradition.

which is always a rush; giving the more junior teachers an opportunity for greater

it is this last intention, the intention of reaching out to the larger yoga community, that i want to address here in my final words.

exposure; and giving the broader, non-Iyengar community a chance to experience the energy and joy that Iyengar Yoga gives to those of us who practice it.

It is this last intention, the intention of reaching out to the larger yoga community, that I want to address here in my final words.

As yoga has grown larger and larger and more mainstream in the last couple of decades, I have noticed what might be called the balkanization of yoga, its fracturing into various sects and groups, and, more important, the tendency for those different

If you look at the practice instructions in

tribes to view one another with less than benevolent eyes.

Swami Vishnu’s Complete Illustrated Book Actually, this has been around since the beginning of yoga, but I think with the recent

of Yoga and then compare that with the

exponential growth of yoga, these tendencies have proliferated. Ever since my early

instructions in The Sivananda Companion

years of practice and teaching, I have been puzzled and disturbed by this tendency. As

to Yoga, which came out in 1983, 23 years

we all know, yoga means “union,” which implies a basic understanding that everything

later, you will notice a significant change

and everyone are interconnected. As Swami Satchidananda used to say, “Paths are

in the use of anatomical instruction,

many, truth is one.” This means that there is more than one way to do yoga, more than

benefits, cautions and contraindications,

one way to see what is real and true.

and terminology. I think that’s a direct result of the success of the Iyengar

Obviously, those of us who have a devoted practice of Iyengar Yoga have found the

method in refining the practice and

path we prefer, the one that works for us… or we’d be doing something else. Just as

teaching of asana. Beryl Bender, Baron

obviously, other devoted practitioners have found a way that works for them. And, of

Baptiste, Richard Freeman, various

course, many haven’t found the way that speaks clearly to them, that helps them with

teachers in the vinyasa and flow

their problems, that carries them past their limited vision of themselves more deeply

approaches, all acknowledge the

into the challenging and exciting quest for self-realization.

influence Iyengar methods have had on Continued on page 23

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A PrACtiCAL MAN ShowS uS the wAY

by Sharon Conroy asked me to read a particular article before our meeting.

In the fall 2009 issue of Yoga Samachar, I reviewed Edwin Bryant’s recently published book, The Yoga Sutras of

Here are three paragraphs from that article. It was authored by Faeq and Patxi Lizardi.

Patanjali: A New Edition, Translation, and

In the same way that reading the article set the stage for my meeting with Faeq, your

Commentary with Insights from the

reading of these paragraphs will set the stage for the article that follows.

Traditional Commentators. It is a wonderful resource with a rich and readable text

Guruji was preparing Light on the Yoga Sutras of Patanjali for publication. We were

that I will continue to study for many

living in the Institute and had the privilege of being around Guruji when he was

years. However, as a student and teacher

finalizing the manuscript. We were noting, entering, and retyping his corrections,

in the Iyengar tradition, it was B.K.S.

trying to follow the unattainable flow of his new ideas and his very fast yet

Iyengar’s foreword to the book that

systematic way of reading, correcting, and clarifying his own explanations.

immediately caught my attention and

…this new and beautiful explanation was the fresh fruit of his own practice of Pranayama that very morning!

truly delighted me.

In the foreword, Guruji very clearly and succinctly states two ways in which he differs from the classical commentators.

Although I had sensed for a while that

Some moments were particularly vivid and they can give to the reader an idea of

there were differences, I had not been

how that book was written. For example, we will never forget the time when Guruji

able to put them into words, and I was

was reediting his manuscript about the sutra III.9 to III.13. His text was very

delighted to see Guruji do so. What he

beautiful, and it was ready to go to the final version when, very early one morning,

said piqued my interest to know more

he came to our room and took all his time to expose to us his new ideas on how to

and gave rise to new questions.

explain these sutra. And, the concept of the silent moments between the rising impressions and our attempt to restrain them came to be crystal clear forever. But

While the idea of being able to sit down

something else also was clear for both of us: this new and beautiful explanation was

with Guruji to explore this topic was

the fresh fruit of his own practice of Pranayama that very morning!

enticing, the next time I would be in Pune was for his 90th birthday, and I

And the same happened so many times. It was a marvel to witness that fountain of

didn’t feel that would be an appropriate

new explanations when Guruji was confronted by a sutra, and was not very happy

time to request such a meeting. Then, it

about the clarity or fluidity of his own ideas to explain it, and next morning, after

occurred to me that perhaps among the

his own practice, the sentences were flowing like a mountain stream, so powerful

many longtime practitioners gathering

and so clear. We began to understand why he was not using for reference any book

from all over the world to honor Guruji

except two dictionaries. A few times, when we presented him ideas from traditional

would be someone who might be willing

commentaries, he refused kindly to see them and told us, with a smile, that he

to discuss this topic with me.

would go through all of them once his own work was over. Indeed, as with all his other writings, deeply anchored in tradition, he was proceeding like a thorough

As fate would have it, Faeq Biria and I

scientist, completely independent, using only his own experiential knowledge to

happened to be staying at the same

present his invisible guru’s text. It is said that a sutra can be explained in a scholarly

hotel in Pune. Although I had met him

way or be used as a thread connecting the sutra writer to the commentator, inspiring

only once, I knew that he was one of

him to share his experiential knowledge, and we felt often that this was the case.1

Guruji’s oldest students and understood that he was knowledgeable about the

The following conversation took place on December 19, 2008, on a bus traveling

Yoga Sutras.

between Mysore and Bangalore at the end of the south India tour celebrating Guruji’s 90th birthday. Faeq reviewed the content for accuracy in the spring of 2010.

When I told Faeq what I was interested SC: I’m pleased that you asked me to read your and Patxi’s epilogue in the new

in discussing and asked if he might be willing to meet with me, he graciously

Astadala Yogamala. It was quite inspiring to hear how Light on the Yoga Sutras came

agreed to do so. And, once I had given

into being. I was especially moved by the idea of each sutra being a thread

him a copy of Guruji’s foreword, he

connecting Patanjali to the commentator, inspiring him to share what he knows as

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FB: Yes. And, we understand some poses

a result of his own practice. In the article, you reference a great pundit in Benares who had written about the difficulties of understanding the Yoga Sutras and wished

more quickly than others. It takes

for a commentary on the Sutras, as you say, “by an accomplished yogi who himself

much longer for Utthita

experienced their intrinsic nature.”2 B.K.S. Iyengar is certainly that yogi! Who was

Parsvakonasana than Utthita

the pundit?

Trikonasana. In the same way, some sutras take much longer to

FB: It was the late vyakaranacharya, Dr. Ram Shankar

Bhattacharya.3

understand. Guruji had always said,

He has a book

called Introduction to the Yoga Sutra. In it he complains that most commentators are

“I don’t want to write anything I

not practitioners but linguists and philosophers.

didn’t experience myself.” He wanted to experience all the Sutras before he

SC: How did Guruji’s commentary come about? When did he begin to work on it?

came out with his own commentary.

He hadn’t yet experienced all the siddhis, and he didn’t feel right

Guruji kept notebooks of his own translation based on his practice and experience of the sutras .

coming out with his commentary until he did. Then, one day in Pune after a practice, Guruji came into the library with very bright eyes. He said

FB: It was started in the late 50s or early 60s. And it was completed in December 1991.

that Patanjali doesn’t say a yogi

At one point, Guruji told me, “I must understand this text.” He said that

needs to experience all the siddhis. He

Krishnamacharya, his teacher, when requested to teach him the Sutras had told

had realized that the siddhis are not a

him, “Don’t even use the name of Patanjali.” But, Guruji’s primary motive in editing

“target” but a “sign.” If you can get a

his personal notes into book form was seeing a very erroneous translation and

few, that is enough to know you are

commentary on the Yoga Sutras.

on the right track.

SC: Did Guruji read other commentaries before or during the writing of his own?

Once Light on Pranayama came out in 1981, Guruji increased his work on the

FB: Vyasa, as the first commentator, is taken as inseparable from Patanjali. Guruji

Yoga Sutras. When he visited Faeq in

looked through Vyasa and also went through Hariharananda.4 But, mainly, he read

Paris in the early 1980s, he brought three

the Sutras and delved into their meanings on his own. Guruji kept notebooks of his

volumes of the commentary with him.

own translation based on his practice and experience of the Sutras. He wanted to

This was the second time Faeq had seen

remain independent from commentators. These notebooks became the basis for

the manuscript.

the first version of his commentary on the Yoga Sutras.5 FB: I worked with Guruji on the last three Over almost 30 years, Guruji wrote and rewrote his commentary, 16 times. This

versions of Light on the Yoga Sutras—

is his way of working. He did this with Light on Pranayama and then with Light on the

helping him to make the edits he

Yoga Sutras.

wanted to make. Geetaji was reading the text very carefully. Patxi was

SC: In the same way that we refine our asanas, he refined his commentary.

typing, and many other students were helping to prepare the book so

FB: Yes, it’s exactly the same.

that it could be published as soon as possible. But, of course, the true

SC: If I’m practicing in an open and aware manner, then the understanding I bring to

author was Guruji himself. He

Utthita Trikonasana is different each time I practice. In a similar way, each time I

worked more than everyone and was

return to a particular sutra, my understanding has ripened a bit by virtue of my

the source, the fountain, from which

practice of Asana and Pranayama. While my reading of other commentaries may

all ideas flowed.

inform and inspire, my evolving understanding is driven by my practice, not by SC: As practitioners and teachers in

my reading.

the Iyengar tradition, should we 20

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be familiar with the classical

helped him in an important way. At Guruji’s request, over the course of just one

commentators? Is there a value

month in Pune, she went through the entire manuscript, “tidying up the English and

in this?

grammar,” as she put it. She says, “All along, Guruji said his commentary was for the practical man. And, he would talk at times about the division between the scholarly

FB: As we’ve said, Vyasa’s commentary is

men and the practical men.”

taken as inseparable from Patanjali’s text, and all should be familiar with

Having finished our discussion on how Light on the Yoga Sutras came into being,

it. It can also be helpful to see how

Faeq and I turned our attention to the two ways that Guruji says he differs from

commentators, especially those

the classical commentators. One could say that the first difference addresses the

acquainted with Vedanta, at different

following question: For the realized yogi, what is the ultimate relationship between

periods of history, interpreted

purusa and prakrti?

different sutras. But, many of the commentators copied over each

Guruji is the only one who put each and every asana under the lab experience of his tapas .

other. They didn’t write from their own experience. It was the same with asanas. For example, when one wrote that an asana was good for the liver, all others copied him. They might all

According to the classical commentators, the aim of yoga is to uncouple purusa from

say over and over again that a certain

prakrti. Edwin Bryant summarizes that position repeatedly and states that “the goal of

pose is good for the liver. Guruji is the

yoga is not to join, but the opposite: to unjoin, that is, to disconnect purusa from prakrti.”7

only one who put each and every asana under the lab experience of his

On the other hand, Guruji states the following: “The entire text speaks of the

tapas. It was the same with his

intelligence of nature and the intelligence of the self. I understand that the perfection

understanding of the sutras. He

of asana brings unity between the various sheaths of the body and the self (purusa)

approached them in the same way.

which Lord Krishna calls ksetra-ksetrajna yoga in the Bhagavad Gita (XIII.1ff). Hence, perfection in asana means a divine union of prakrti with purusa.

SC: Guruji has always worked from his own experience.

“The practice of asanas develops sattva guna, sublimating the gunas of rajas and tamas.

The aim of asanas is to make the prana (cosmic universal force) move concurrently

FB: Yes. Once, Swami Satchidananda of

with the prajna (insight) of the self on its frontier. This means to make the awareness

Virginia complimented Guruji on his

of the self (sasmita) move and cover the entire body (II.19) so that the mechanisms of

commentary of the Yoga Sutras and

nature are sublimated and the intelligence (prajna) of the self engulfs the body with its

then asked him from what

sakti.”8

commentators he got his ideas.

SC: In Light on the Yoga Sutras, Guruji references the ultimate merging or union, or

Guruji said, “I get my ideas from the library of my body.”

divine marriage, of purusa and prakrti, over and over again beginning with I.2 and continuing through IV.34, the very last Sutra. How do you understand what Guruji

SC: That’s a wonderful and inspiring

is saying about this divine marriage?

response! And, it clearly illustrates FB: In the Bhagavad Gita, a yogi is defined as someone who can maintain equanimity in

what you say in the article, “that nowhere could we find a study on

all situations and who practices skill in action. When you achieve these two

Patanjali’s sutras where the

qualities, then your mind is united with God and you become enlightened.

interpretation was so deeply rooted

Patanjali’s approach is different. He’s like neti, neti: “not this, not this.” This is why

in the personal experience of the

someone once said that Patanjali’s yoga practice is a type of surgery. This is why an

author, and nowhere would be found

honest approach to the practice of yoga may be very painful! Guruji is saying that

an author with the unquestionable

only when you reach the level where you can isolate the self, only then can you

authority of a true yogi of the calibre

experience the divine marriage of prakrti and purusa.

of our

Guruji.”6 SC: Can you say more?

In March 2010, I had an opportunity to FB: Through our practice, a ray of light occasionally reaches each of us, a flash of

discuss Light on the Yoga Sutras with Shirley Daventry French, another one of

insight. But it goes away. We cannot hold it, but we feel its effects. We are not

Guruji’s oldest students. She, too, had

enlightened, but we become sure that the light does exist. Through his honest tapas and pure will, Guruji has reached a place of pure surrender. Guruji is aware and

Yoga Samachar

Fall 2010 / Winter 2011

21

conscious and in full surrender to God. He is the one who thoroughly brings

If you are interested in reading Guruji’s

Patanjali’s Yoga Sutras and the Bhagavad Gita together. He’s a bhaktan of yoga in the

foreword in its entirety, you may do so by

most noble sense of the term.

going to www.IYNAUS.org.

The second way that Guruji says he differs from the traditional commentators

Copyright, October 2010

involves the virama pratyaya of Sutra I.18. Faeq and I did not discuss this second difference. Rather, our conversation focused on the manner in which Guruji states his

Sharon Conroy is an Intermediate Junior III

differences.

teacher who has been practicing since 1986.

She founded the Iyengar community in New Orleans, where she once more resides and

SC: How do you understand the second way Guruji says he differs from the classic

teaches. Her email is sharon@greatwhiteheron.net.

commentators?

Notes:

FB: All commentators are refuting or agreeing with each other. Guruji is graciously saying, “I see things differently.” He’s not saying the others are wrong. That is his greatness!

SC: There is definitely a graceful elegance to the manner in which he presents his differences.

FB: Yes. He understands that proving something doesn’t refute what else can be. This must become a lesson for all yogis.

1.

Astadala Yogamala, 8 (2008): 304.

2.

Astadala Yogamala, 8 (2008): 305.

3.

A vyakaranacharya is a master of Sanskrit grammar.

Dr. Bhattacharya was one of India’s great Sanskrit scholars.

4.

There is no way to know whether Vyasa (4th or 5th century) was a practitioner. Hariharananda Aranya (19th to 20th centuries) was a practitioner.

5.

Published in Pune in 1985 on the 10th anniversary of R.I.M.Y.I.

6.

Astadala Yogamala, 8 (2008): 305.

7.

Bryant, The Yoga Sutras of Patanjali, 2009: 5.

8.

Foreword to The Yoga Sutras of Patanjali, 2009: x.

SC: Yes. We are all too often attached to our own point of view. And, perhaps, we’ll only be able to see the truth in diversity when we become, as Gandhi says, a “zero,” when we have surgically dismantled the ego through yoga. As you pointed out, only when the self is isolated can there be a divine union of prakrti and purusa. Just as the isolation allows for the union, perhaps the union allows for the pure surrender you now see in Guruji. Thank you very much for finding the time to meet with me.

I really enjoyed our conversation, and I learned a lot.

teAM teAChiNG:

Abhijata at one of the opening puja ceremonies.

Geetaji and Abhijata.

Photos by: Gloria Goldberg

Assisting Dr. Geeta S. iyengar at the iYNAuS Convention for Certified teachers in Portland, oregon, in May, were Zubin Zarthoshtimanesh, Geetaji’s niece Abhijata Sridhar, Mondira Dutta, Nidmarti rajlaxmi Sudhirkumar, Kobra Akbar Dashti (Gulnaz), Geetaji, her sister Sunita Parthasarathy, and Kannarakoti Venkatachri Parthasarathy, Sunita’s husband.

22

Fall 2010 / Winter 2011

Yoga Samachar

Power of Intention continued from page 18

We use Sanskrit. We are critical. We work on learning, not just doing, which means we

their practice and teaching.

ask for a commitment, not just a one-night stand. We aren’t satisfied with half-hearted or casual behavior. We insist on your best shot.

I also see that our teachers undergo the most rigorous certification process in the country. No one’s teachers are better

These are perfectly understandable reasons why Iyengar Yoga is not everybody’s cup

trained than Iyengar Yoga teachers.

of tea. And certainly, there is the fact that no teacher or system can be all things to all people.

As I said earlier, and as most of you know, Guruji’s practice and teaching are

But if our intention is to reach out to folks, to present the benefits of our method, to

steeped in traditional yoga, in the Raja

entice them to take a look, we need to examine the things we can do better without

Yoga system as described by Patanjali. In

sacrificing our hearts and souls.

fact, in a recent interview with Guruji in Yoga Journal (December 2008), when

So what’s the knock on Iyengar Yoga and yogis? We are rigid. We are harsh. We are

asked, “What is Iyengar Yoga?” he said

boring. We are arrogant. We are unfriendly and unwelcoming.

with a laugh, “I myself do not know. I just try to get the physical body in line

I doubt any of this is a surprise to you—most of you, anyway. And to those of you who

with the mental body, the mental body

are worried about hanging out the dirty laundry, I think it makes for good relations to

in line with the intellectual body, and the

hang around in the back yard chatting with the next door neighbor for awhile while

intellectual body with the spiritual body

you put your stuff on the line and take it off.

so they are balanced.

…when asked, “what is iyengar Yoga?” he said with a laugh, “i myself do not know. i just try to get the physical body in line with the mental body, the mental body in line with the intellectual body, and the intellectual body with the spiritual body so they are balanced.“

“It’s just pure traditional yoga, from our ancestors, from our gurus, from Patanjali.” Iyengar Yoga, then, whatever it is, is a profoundly spiritual practice directed toward our very reasons for being and the nature of existence.

So we are part of an ancient spiritual tradition—whose methods are

So while we’re chatting, I’m reminded of my momma’s words (my mom always had words

recognized far and wide as extremely

for every occasion): “You catch a lot more flies with honey than you do with vinegar.”

effective—and our teachers are top notch. Why, then, isn’t everybody doing

I’m not saying we should sugar coat what we do and come up with watered down

Iyengar Yoga?

tricks that suck the real juice out of our yoga. It wouldn’t be Iyengar Yoga anymore, anyway. What I am saying is that we should look at how we manifest our yoga,

This is a huge question, more than

especially we teachers. What do people see when we step in front of a class? Are we

enough of a topic for another talk or

healthy, vibrant, enthusiastic? Do we radiate joy, friendliness, compassion? Do the

panel or article or book, but if our

students see someone that they want to be like, a presence they aspire to?

intention is to reach out to the broader community, we need to ask how is it that

And if we want folks in other traditions to be accepting, respectful, and friendly

our message is so persuasive, lauded,

toward us, do we offer them the same?

and imitated, but in terms of numbers of practitioners, Iyengar Yoga is being

I won’t speak for people from other tribes, but I, too, often hear comments from my

caught up to and surpassed by

fellow Iyengaris that are disrespectful, pompous, full of pride. Those of you who know

adherents of other approaches.

me well, know that I am not without fault in this respect myself. Guruji in Light on Life says, “This pride lies in difference, not equality. I am fierce, but you are weak. I am

I can think of lots of reasons, frankly.

right, but you are wrong. Pride blinds us to the quality of others. We judge by external

We are uncompromising, demanding,

and by worthless comparisons. We lose the joy in the existence of others. We expect

challenging. Not everybody wants that.

others to perform according to our desires. We are consistently dissatisfied.”

I do. I wouldn’t sacrifice that for popularity. Better to go down the tubes

Of course most of you practice and teach with joy and it shows. I have only to think of

with integrity than sell out our

our dear friend, wonderful colleague, and shining example, Mary Dunn. Talk about

principles for passing gain.

exhibiting qualities that one would find admirable, desirable, and eminently worth

Yoga Samachar

Fall 2010 / Winter 2011

23

emulating. As far as I am concerned, she was the ideal poster person for the Light on

Yoga is the art and science of cultivating

Iyengar Yoga in this country.

this awareness, of expanding one’s consciousness. Awakening awareness

As always, Mr. Iyengar provides us with excellent guidance on this whole issue. In Light

and making one continuously aware of

on Yoga he says, “Maitri is not mere friendliness, but also a feeling of oneness with the

this awakened state are the qualities of a

object of friendliness (atmiyata). The yogi cultivates maitri and atmiyata for the good

guru. After all, a guru does not create

and turns enemies into friends, bearing malice to none.”

knowledge, but removes the obstacles that stop us from gaining that

Mudita is a feeling of delight at the good work done by another, even though he may be

knowledge. In that sense, a guru is

a rival. Of upeksha he says, “The yogi understands the faults of others by seeing and

indispensable to us.

studying them first in himself. This self-study teaches him to be charitable to all.”

For us, Guruji is our light.

We Iyengar Yogis are fortunate to have been graced, either directly or indirectly, with a teacher, B.K.S. Iyengar, who has shown us a practice that is powerful, effective, and

Having said so much about a guru,

time-tested. If our intention is to share with others the great joy we have experienced

understand that a guru does not exist

in this practice of Iyengar Yoga, we will fulfill that intention by following his advice

independently. Birth of a child signifies

and we will cultivate an attitude of friendliness, delight, and charity towards those

birth of a mother. Every bloomed flower

with whom we come into contact. For only to the extent that we feel atmiyata, oneness

has in it its bud. So too, the presence of a

with our brothers and sisters, only by opening our eyes and hearts to see in everyone

shishya, a disciple, is essential to bring a

the same spark of divinity that unites us all, only then will our power of our intention

guru to existence. Thus, we need to

to share the joy of Iyengar Yoga be realized.

become shishyas to have a guru. Maybe we have to wait for many more full

The entire keynote address is available at http://www.unitywoods.com/MARKETING/JS_

moons before the concept of shishya

RI2009.pdf.

pournima is opened.

received Advanced Junior I certification from B.K.S. Iyengar.

Guru is one to whom we are open, open enough to allow him to play with our egos.

Guru Pournima continued from page 4

Arjuna took to Lord Krishna as his guru

of consciousness makes us aware of simultaneity in happening. When there is

and his guru taught him various things.

awareness, one can read one’s own mind clearly. Awareness thus becomes a tool to

After all the philosophical discourse,

acquaint us with our own thinking, with our own minds and our being. This internal

Krishna told Arjuna to now go and fight

reading makes us confront our mind, our intelligence. Saint Jnaneshwar refers to this

the battle. Krishna, the jagatguru, just

awareness when he talks about sva samvedyata—one being aware of oneself. When I

released Arjuna from the bondage of his

can become completely aware, my ego can fade. Where there is ego, awareness is

own mind. At the end, Krishna asked

dormant, and where awareness is bloomed, ego subsides.

Arjuna if his moha (delusion) had gone.

John Schumacher is the founder and director of Unity Woods Yoga Center, the largest Iyengar Yoga center in the United States. He has taught in the Washington, DC, metropolitan area since 1973. John

Mind creates. Mind divides. Mind Patanjali says in the second chapter: samadhi bhavanarthah klesa tanukaranarthasca. (II.2

entangles. Mind traps us in moha.

The practice of yoga reduces afflictions and leads to samadhi.)

Guru liberates the shishya from these entanglements.

Yoga reduces afflictions. As the afflictions dissolve, as avidya goes, darkness vanishes.

On this day, on behalf of all the students Guru is one to whom we are open, open enough to allow him to play with our egos.

worldwide, Guruji, please accept our

This can lead to transformation. If this tampering is not allowed, obstacles to

love, gratitude, and best wishes.

knowledge can never be removed. Guru is a murti (embodiment) of awareness.

Om sri gurava namah.

Awareness has the ability to fully bloom in man. Where it is fully bloomed, there Guru tattva manifests. Where that happens, wisdom dawns, wisdom shines. We as students can see, perceive, and learn better with the light of that wisdom.

24

Fall 2010 / Winter 2011

Yoga Samachar

reGioNAL NewS

iYASe SCheDuLeS “MiNiworKShoPS” to ProMote itS MeMBerShiP DriVe

iYeNGAr YoGA ProDuCtS wANteD! Yogamatters is Europe’s leading distributor of Iyengar Yoga resources.

Thirty-one teachers of IYASE (the Iyengar Yoga Association of the Southeast) have

Do you have any Iyengar products that

committed to participating in a membership drive October 15 through December 5,

you would like distributed in Europe?

2010, according to Diana Martinez, IYASE Membership Chair.

Please contact paul@yogamatters.com As part of the drive, teachers in the region will teach two- to three-hour mini-workshops.

IYASE will pay the teachers, and students will pay a fee of $60. For this fee, they will also become members, of both IYASE and IYNAUS. They will receive an IYASE T-shirt

YoGA ChAi r ProP

in addition to the other membership benefits.

was proud to sponsor reflection, the 2010 Certified Iyengar Teachers’ convention in Portland, Oregon.

Teachers have committed to enrolling at least five new students as association

We supplied over 300 standard sized and tall chairs for use with Geeta S. Iyengar’s instruction.

steps to create a model to grow and deepen our community,” says Alex Cleveland,

members in this way.

The membership drive is part of IYASE’s efforts to maintain the interest, enthusiasm, and continued involvement of its new members. “This constitutes our first positive IYASE Board Member, “as well as promote interest and appreciation of Iyengar Yoga.

“We are creating a template which we hope other regions will be able to easily replicate in their own membership drives.”

This membership drive is an innovative collaboration between IYASE and IYNAUS, which has given $1500 in seed money for the project. This investment will be returned to IYNAUS through new memberships added during the drive.

yogachairprop.com 415.686.4547

Senior teacher Carolyn Belko and iYNAuS President Chris Beach participate in a puja ceremony conducted by Geetaji’s sister Sunita Parthasarathy and her husband, Kannarakoti Venkatachri Parthasarathy, at the iyengar Yoga Center of North County in encinitas, California, in May. Sunita conducted the ceremony in honor of the opening of the new location. She had recently assisted Geetaji at the iyengar Yoga Certified teachers’ Convention in Portland, oregon.

Yoga Samachar

Fall 2010 / Winter 2011

25

BooK reViewS

iYeNGAr YoGA eVeNtS

YAuGiKA MANAS: KNow AND reALiZe the YoGiC MiND

Each “per workshop date” listing, for Certified Teachers and IYNAUS member sponsors only, costs $25.00 and includes listing on the IYNAUS website. (For example, Teacher Trainings that meet more than one time must pay $25.00 per date listed.) Please submit your listings with payment (check made to IYNAUS) to Newsletter c/o Sharon Cowdery, 1300 Clay Street, Suite 600, Oakland, CA 94612. Deadline for the Spring/Summer issue is March 1, 2011.

Written by B.K.S. Iyengar. Mumbai, India: Yog Press, 2010. ISBN 81-87603-14-3. 125 pages. $10.00.

Reviewed by Chris Beach B.K.S. Iyengar’s newest book, entitled Yaugika Manas (Yogic Mind), is a fascinating articulation of his thoughts—informed by his reading of Patanjali’s Yoga Sutras—about the workings of the mind as it relates to yoga. The mind is a more mysterious subject than the physical body (Guruji calls it a

ed Marks May 20–22, 2011 Friendship Yoga/Prairiewoods Retreat Cedar Rapids, IA 319.338.2674 nancy@frienshipyoga.com www.friendshipyoga.com

“subject of wonder”), and the book is an excellent and muchneeded primer on the various aspects of the yogic mind. One of the most extraordinary and useful sections of the book is the list of 15 different facets of the mind, in which Guruji provides a complete dissection of the different ways of understanding the mind. Guruji compares the mind to a diamond with several facets, each of which throws light in a different direction.

Similarly, the “mind-body composite” has a number of different facets, each of which

Dean & rebecca Lerner Teacher Training – Introductory I & II February 17–20, 2011 Center for Well-Being Lemont, PA 814.237.3042 centerforwellbeing.net cwb108@verizon.net

can make or mar our intellectual and spiritual development.

In the fourth and fifth chapters—which constitute the bulk of the book—Guruji reaches his central thesis: how the practice of yoga transforms the external, pleasureseeking mind into the yogic mind. Yoga sadhana can transform the mind, so that it can “reside in its unalloyed state of spiritual blessedness.” Guruji then takes us through the eight-fold path from yama to samadhi, showing how at each stage the state of the practitioner’s mind is changed. In the final state, all divisions between knower, knowable, and knowledge come to an end as the seer reaches the “real pure state of

Dean & rebecca Lerner Teacher Training – Intermediate Jr I, II & III February 24–27, 2011 Center for Well-Being Lemont, PA 814.237.3042 centerforwellbeing.net cwb108@verizon.net

the mind.”

This latest addition to Guruji’s canon of essential books takes us a step further in his journey in yoga, one he has shared with us through Light on Yoga, Light on Pranayama, Light on the Yoga Sutras of Patanjali, Tree of Yoga, and Light on Life. Now, in his 92nd year, he has further enlightened us with his book on the mind.

Chris Beach is the President of IYNAUS. Yaugika

Manas is available through the IYNAUS Store.

Stephanie Quirk March 25–27, 2011 Center for Well-Being Lemont, PA 814.237.3042 centerforwellbeing.net cwb108@verizon.net Guruji presents his latest book, Yaugika Manas, at a gathering at r.i.M.Y.i. last summer.

Photo by Gloria Goldberg.

Continued on page 28

26

Fall 2010 / Winter 2011

Yoga Samachar

A CrACK iN the MASK: the FeLt SeNSe MethoD, A huMANiStiC APProACh For MANAGiNG iNCoNtiNeNCe

iYNAuS Store NewS We are excited to have the Portland Convention Reflection DVD. You can find it at http://www.iynaus.org/store/item. php?id=206. We also have many new items including, Iyengar Yoga for

Motherhood, by Geeta Iyengar; the DVD Addiction, Recovery and Yoga, produced

by Senior Teacher Lindsey Clennell; and The Yoga Sutras of Patanjali: A New Edition, by scholar and longtime Iyengar Yoga practitioner Edwin Bryant. We will also be stocking the newest book by B.K.S Iyengar, Yaugika Manas, due out very soon.

Written by Jaki Nett, M.A. St. Helena, CA: Neuter Bird Press, 2010. ISBN 978-0615352206. 212 pages. $46.95.

Reviewed by Vicki Aldridge Don’t let the subject matter of this book turn you away from it. If it weren’t for the word incontinence mentioned on the front of this book, at first glance, one might think this is yet

Please keep an eye out for the launch of

another book of yoga asanas. However, for those of us who

our new store website. We are looking

teach yoga, whether male or female, and who have students

forward to the new options and increased

with bladder incontinence, vaginal flatulence, or vaginismus

usability the new site will have available.

(uncontrolled tightening of the vaginal muscles), this is a

As many of you may have noticed, the

book you will want to know about and refer students to for

current site has a tendency to inaccurately

help with this sensitive personal issue. Dr. Geeta S. Iyengar

quote shipping prices. Please rest assured

writes in the foreword that the mudras and bandhas happen

that we are handling shipping on an

naturally if the posture is correct and that the practice in this book, regardless of

individual basis. After placing an order

whether you are familiar with yoga, will help in making one sensitive to “feeling their

with us, we will adjust your credit card

inner body as well as their outer body.”

total to reflect the actual price of shipment.

As Iyengar Yoga practitioners, we are taught the importance of balancing the pelvis Our entire line of products, including

and strengthening the pelvic floor, but for those suffering from an overactive bladder,

many books from senior Iyengar teachers,

more is needed. An estimated 19 million people in America suffer from this

can be viewed on our website: http://

unmentionable epidemic that can bring shame, fear, and embarrassment.

www.iynaus.org/store/. We offer wholesale pricing for teachers and

Read in this book Jaki Nett’s personal quest as she imparts her wisdom in three steps:

qualified yoga centers.

psychological awareness, anatomical understanding, and physical practice teaching herself to contract the muscles of the pelvic floor in the right place as she dispels the

Please inquire by e-mail, iynausstore@

myths about Kegel exercises. This is not just a story of incontinence, but an

gmail.com, or by phone, 206.623.3562,

empowering woman’s story, heartfelt and engaging, that has made Jaki Nett one of my

for further information.

heroes. The struggles and insights of her life are interwoven in the pages to help the reader’s mind relax from the technical information and connect at a personal level.

If there is an item you cannot locate or

Readers will find her life fascinating as she tells us of her African ancestors who were

would like to suggest for our store

slaves, her mother’s vision that education is the key to their future, and even her long

inventory, please let us know.

stint as a Playboy Bunny.

Jaki leads the reader and practitioner on a journey of self-discovery that can bring one to an emotionally self-accepting place so healing can begin. She calls it a process of turning the darkness into light “as we practice deep and honest introspection.” She includes anatomy as a tangible way to bring understanding, which she states is essential to strengthening the pelvic floor muscles. She gives clear instructions and guidelines to bring awareness and strength to the pelvic floor for those who have never practiced yoga, stressing that the most important factor is correct postural alignment.

The asanas she suggests are secondary to learning how to contract the pelvic floor muscles to control bladder incontinence using The Felt Sense Method. She uses these asanas as a practice for the pelvic floor, building from the foundation. It’s not the pose,

Yoga Samachar

Fall 2010 / Winter 2011

27

but the “correct postural placement and muscular action or non-action within each

Events continued from page 26

pose that allows conscious strength to return to the pelvic floor muscles.”

Kathleen Pringle Advanced Study & Preparation for Teacher in Training and Introductory Assessments Sponsored by IYASE April 8–10, 2011 Stillwater Yoga Studio Atlanta, GA 901.483.9642 tedrah@comcast.net

This book will entertain you at times, as well as inspire you and give you hope. I recommend it to anyone who would like to find relief, as well as to teachers who would like to know more about how to assist students. I hope, as Jaki does, that this book will bring awareness and that her Felt Sense Method will be practiced and will give many the independence and control they have longed for.

This book can be ordered through Jaki Nett’s website, www.iynv.com. Click on the book cover and follow the link “To Order the Book.”

wAtCh Me Do YoGA

John Schumacher Advanced Study & Preparation for Jr. Intermediate Assessments Sponsored by IYASE June 10–12, 2011 Stillwater Yoga Studio Atlanta, GA 901.483.9642 tedrah@comcast.net

Written and Illustrated by Bobby Clennell. Berkeley, CA: Rodmell Press, 2010. ISBN: 978-1930485-266. 32 pages. $15.95.

Reviewed by Vicki Aldridge Watch Me Do Yoga is pure delight. Bobby Clennell’s joyful rhymes and vividly clear drawings of a little girl discovering yoga with her family and pets will captivate the reader, regardless of age. Children will enjoy the beautiful illustrations and numerous items to identify along the way.

Patricia walden Gather at the River Intermediate Retreat March 4–10, 2011 504.331.0177 sharon@greatwhiteheron.net

Even the little girl’s teddy bear participates, sometimes doing a pose and at other times as an observer, making a final appearance in Savasana.

Bobby Clennell teaches at the Iyengar Yoga Institute of New York and holds an Intermediate Senior I certification. She is a former film animator whose love of drawing and yoga has blended together in this creative artistic form. Her last book, The

Patricia walden Gather at the River Advanced Women’s Retreat April 29–May 6, 2011 504.331.0177 sharon@greatwhiteheron.net

Woman’s Yoga Book: Asana and Pranayama for All Phases of the Menstrual Cycle, is a valuable resource for teachers and students, containing her detailed drawings and sequences to assist women during their menstrual cycle.

I believe this new light-hearted children’s book of yoga for fun will be a favorite for many, and one that will be enjoyed over and over. The vivid illustrations and lively colors of the animals, like lions, fish, and tortoises, beckon the reader to participate.

Give a small child in your life the gift of yoga by introducing this book to him or her.

I believe you will enjoy the opportunity to play along and will be glad that you did!

Vickie Aldridge is a certified Junior Intermediate I Iyengar Yoga instructor. She lives with her husband, Jerry, also a certified Iyengar Yoga instructor, in Boise, Idaho. They own the Boise Yoga Center and also teach yoga for Boise State University and the College of Western Idaho.

YoGA SAMAChAr SeeKS CoPY eDitor Yoga Samachar is seeking a copy editor.

The person selected for this paid position will edit approximately 8 to 12 articles according to IYNAUS style for each of two yearly issues; proofread through all phrases of production; compile corrections from multiple sources and transfer them to compositor; and correspond electronically with authors, staff, and Board Members.

Qualified candidates must be able to communicate clearly and concisely

in writing; have keen attention to detail; be available twice yearly for the 6-to 8-week production period; have facility with editing in Microsoft Word—especially Track Changes tools—and Adobe Acrobat; and understand the basic principles and philosophy of Iyengar Yoga.

The position begins in spring 2011. Please send resumes to Sharon Cowdery, IYNAUS General Manager, 1952 First Ave South, Suite 1B, Seattle, WA 98134. Compensation will be commensurate with experience.

28

Fall 2010 / Winter 2011

Yoga Samachar

IYNAUS Membership Membership is open to all persons who study the art, science, and philosophy of yoga according to the teachings of B.K.S. Iyengar.

Membership, renewable each calendar year, is a condition for holding a United States Iyengar Yoga Teaching Credential.

To become a member, complete this form and mail it to the address below, or visit www.iynaus.org/join.php to join online.

Mail-in Member Application Form Personal Profile Information – Print Clearly Complete and submit this form with the appropriate dues. Keep a copy of this completed form for your records. Your privacy is important to us. No personal information entered below is sold or displayed to the public.

First Name_____________________________________________________ Last Name ������������������������������������������������������ Birthdate: Month_________ Day______ Year____________ Mailing Address ��������������������������������������������������������������������������������������������������������������� City______________________________________________________________ State____________ Zip/Postal code ���������������������������� Email ������������������������������������������������������������������������������������������������������������������������� Home Phone__________________________________________________ Cell Phone ������������������������������������������������������ Work Phone___________________________________________________ Fax ������������������������������������������������������������ Website ����������������������������������������������������������������������������������������������������������������������� Contact Preference: Home ____ Cell____ Work ____ Email ____ I have passed an assessment or I am a Teacher in a foreign country. yes ____ no____ I am a former member of a US Iyengar Yoga Association. yes ____ no____ I am a Certified Teacher applying for member reinstatement. yes ____ no____ If you answered ’yes’ to any question above, contact the IYNAUS Membership Chair.

New members may select membership directly with IYNAUS or through your local region to insure that you receive information pertinent to your area. $30 is retained by IYNAUS with the balance sent to your selected region. Either membership entitles you to IYNAUS Newsletters and to participate in elections, order certification materials, apply for certification assessment, attend special events in Pune, and other benefits. If you would like to be a member of more than one Regional Iyengar Yoga Association, contact the IYNAUS Membership Chair.

Check mark your Regional Iyengar Yoga Association membership selection: ________ Greater NY . . . . . . . . dues $65

________ No. CA, SF . . . . . . . . . dues $60

________ Northwest . . . . . . . . dues $60

________ Southeast U.S. . . . . . dues $60

________ South Central U.S. . . dues $60

________ So. CA, San Diego . . dues $60

________ InterMountain . . . . . dues $55

________ So. CA, LA . . . . . . . . . dues $60

Enter the amount of your selected Association dues:

________ So. Nevada . . . . . . . . dues $55 ________ Minnesota . . . . . . . . dues $55 ________ Midwest . . . . . . . . . . dues $60 ________ New England . . . . . . dues $60 ________ IYNAUS-National . . dues $60 $ __________

Add $25 for a one-year subscription to Yoga Rahasya:

$ __________

TOTAL AMOUNT ENCLOSED:

$ __________

Mail this completed application with a check made payable to IYNAUS to – IYNAUS: c/o Membership, 1952 First Ave. South, Ste. 1B, Seattle, WA 98134 • Phone/Fax 888-344-0434

Questions? www.iynaus.org/contact www.iynaus.org

Photo: James Burton, Pune – June 2010

ce a l P icia Ind ere H IYNAUS 1952 First Ave South, Ste. 1B Seattle, WA 98134

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Photo: James Burton, Pune – June 2010

www.iynaus.org