Vol. 15 No. 1
SprINg / SUMMer 2011
prAShANt-JI
On Music n Meditation n Sound and Yoga
Stephanie Quirk on Therapeutics in Iyengar Yoga Your Responses to the Survey: Young People in Iyengar Yoga
Guruji in the Asana Hall at R.I.M.Y.I., June 2010. Photo by James Burton
contents
IYNAUS officers and Standing committees
Letter from the President – Chris Beach . . . . . . . . . . . . . . . . . . . . . . . . . 2 ‘We are Beyond our Body and Mind. We are even Beyond our Dreams’ – An Interview with Prashant S. Iyengar . . . . . . . . . . . . . . . . . . . . . . . . . 3
President: Chris Beach Vice President: Phyllis Rollins Secretary: Janet Lilly Treasurer: Virginia Burdette
Therapeutics in Iyengar Yoga: ’Your Job is to Put the Student on the Path to Yoga‘ – Stephanie Quirk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
Archives
Chris Beach, Chair
Drawing Young People to Iyengar Yoga – Your Responses to the IYNAUS Survey. . . . . 14
Kim Kolibri, Director of Archives Lindsey Clennell, Elaine Hall, Linda Nishio, Deborah Wallach
Starting Young and Sticking with It An Interview with the Youngest U.S. Iyengar Yoga Teacher . . . . . . . . . . . . . . . 20
By-Laws
Janet Lilly, Chair
An Ethical Attitude – Felicity Green . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Peggy Kelley, David Larsen, Pat Musburger
Certification Committee
Regional News . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
Mary Reilly, Chair
Lois Steinberg, Linda DiCarlo, Marla Apt, Mary Obendorfer
Book Review: Iyengar Yoga Asana Alternatives: The Neck and Shoulders – review by Jesse Moore Kelsh . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
Communications Committee
Christine Nounou, Chair Constance Braden, Editor, Yoga Samachar
IYNAUS Membership . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
Gloria Goldberg, Carole Delmul, Don Gura, Richard Jonas, Gina Russell King, Pat Musburger, Phyllis Rollins, Sue Saluniak, Joan White
Ethics Committee
Yoga Samachar’s Mission
Rebecca Lerner, Chair Joan White, Sue Salaniuk, Michael Lucey
Yoga Samachar, the newsletter of the Iyengar Yoga community in the United States and beyond, is published twice a year by the Communications Committee of the Iyengar Yoga National Association of the United States (IYNAUS). The word samachar means “news” in Sanskrit. Along with the website, iynaus.org, Yoga Samachar is designed to provide interesting and useful information to the IYNAUS membership to:
Events Committee
Patrina Dobish, Chair Linda DiCarlo, Gloria Goldberg, Phyllis Rollins, Jennie Williford
Finance Committee
Virginia Burdette, Chair Chris Beach, Chris Nounou
1. Promote the dissemination of the art and science of yoga as taught by B.K.S. Iyengar, Geeta Iyengar, and Prashant Iyengar.
Membership Committee Elizabeth Hynes, Chair
IMIYA – Leslie Bradley IYAGNY – Elisabeth Pintos IYAMN – Elizabeth Cowan IYAMW – Becky Meline IYANC – Sarah Harvey IYASC-LA – Kat Lee IYASC-SD – Marilyn Patton IYASCUS – Michelle Mock IYASE – Diana Martinez IYANW – Paul Cheek IYANE – Kathleen Swanson
2. Communicate information regarding the standards and training of certified teachers. 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 students and teachers, about how the practice of yoga affects their lives.
Nominating Committee Patrina Dobish, Chair
8. Present ideas to stimulate every aspect of the reader’s practice.
Linda DiCarlo, Gloria Goldberg, Dean Lerner, Manouso Manos, Elise Miller
Regional Support Committee Leslie Freyberg, Chair
Yoga Samachar is produced by the IYNAUS communications committee
IMIYA – Leslie Bradley, Craig Kurtz IYAGNY – James Murphy IYAMN – Steve Hornbacher IYAMW – Jennie Williford IYANC – Heather Haxo-Phillips IYASC-LA – Kat Lee Shull IYASC-SD – Cyndy Cordle IYASCUS – Paula Weithman IYASE – Alex Cleveland, Phyllis Rollins IYANW – Paul Cheek IYANE – Greg Anton
Editor: Constance Braden Creative Director: Richard Jonas Managing Editor: Pat Musburger Designer: Don Gura Copy Editor: Denise Weeks On the Cover: As a young man, Prashant S. Iyengar plays at a reception for Yehudi Menuhin on the terrace of a house in Mumbai in 1969. Menuhin, who wrote the
Scholarship and Awards Committee
forward to Light on Yoga, inspired Prashant to take up the violin. His lifetime love of music has informed his teaching. Interview, page 3.
Leslie Freyberg, Chair
Chris Beach, Linda DiCarlo, Richard Jonas, Lisa Jo Landsberg, Pat Musburger, Mary Reilly, John Schumacher
Members may submit an article or a practice sequence for consideration for inclusion in future issues. Articles should be well written and submitted electronically.
Service Mark & Certification Mark Committee Gloria Goldberg, Attorney in Fact for B.K.S. Iyengar Rebecca Lerner, Board Liaison
Articles must include author’s full name, certification level, and the year the author began studying Iyengar Yoga, along with contact information: email, mailing address, and phone number.
Marla Apt
Systems & Technology Committee Chris Nounou, Chair
Ed Horneij, David Weiner
Yoga Research Committee
Ads and articles for the Spring/Summer issue must be submitted by March 1. Ads and articles for the Fall/Winter issue must be submitted by September 1. Please send articles to Editor Robin Rothhammer at naloaces@hotmail.com. Please send ads and announcements to Sharon Cowdery at srvcowdery@hotmail.com.
Phyllis Rollins, Chair
Julie Gudmestad, Jacqueline Kittel, Beth Sternlieb, Lisa Walford, Kimberly Williams
IYNAUS Senior Council Chris Saudek, John Schumacher, Patricia Walden
1
Spring /Summer 2011
Yoga Samachar
letter from the president
IYNAUS board Member contact list Spring/Summer 2011 Chris Beach 162 Alden Rd. Bellows Falls, VT 05101
Rebecca Lerner P.O. Box 941 Lemont, PA 16851-0914
Virginia Burdette 7706 20th Ave. NE Seattle, WA 98115
Janet Lilly 3417 N. Cramer St. Milwaukee, WI 53211
Patrina Dobish 2650 W. Belden #313 Chicago, IL 60647
Christine Nounou McKinsey & Company 75 Third Ave., 534 New York, NY 10022
Leslie Freyberg 31 Topstone Rd. Redding, CT 06896 Elizabeth Hynes 4228 Huntsfield Rd. Fayetteville, NC 28314
Dear Fellow IYNAUS Members, This issue of Yoga Samachar, with its cover story on Prashant S. Iyengar, also focuses on Young People and Iyengar Yoga. The survey we put out on this topic had a tremendous response, providing material for both this issue and the next (Fall). We are excited by the response, and we want to continue to find ways of encouraging our community to communicate both through the website (iynaus.org) and Yoga Samachar, to make ourselves stronger and better able to face the challenges of the future. A number of important changes are taking place in IYNAUS and in the United States Iyengar community. Some of the major changes will be in Yoga Samachar itself. This will be the last issue created by our current volunteer staff for the magazine--Constance Braden as editor, Richard Jonas as creative director, and Pat Musburger as managing editor. Don Gura will remain as our very talented designer, and Denise Weeks, our excellent copyeditor who began working for us with this Spring issue, will continue in that capacity. I want to offer a huge thanks to Constance, Richard, and Pat, whose hard work, diligence, and creativity in steering the magazine over the past few years has given our community a publication it can be proud to call its own. Under their leadership, Yoga Samachar has reached a new level of quality and become a truly professional journal for Iyengar Yoga in the United States. Starting with the fall issue, our new editor will be Robin Rothhammer of Kaneohe, Hawaii. Robin has a degree in journalism, and was editor of Tennis Week magazine for several years. She is a serious student of Iyengar Yoga, has completed an Iyengar Yoga teacher training, and plans to take the Introductory I assessment this summer. We are excited to be working with Robin. She brings to Yoga Samachar a passion for yoga combined with editorial expertise.
Phyllis Rollins 204 Front St. Cramerton, NC 28032 Sharon Cowdery 1952 First Ave. South Seattle, WA 98134
Please contact your Board Members at: www.iynaus.org/iyanus/board.php
regIoNAl ASSocIAtIoN coNtActS Inter-Mountain (Colorado): IMIYA Leslie Bradley leslie@imiya.org • imiya.org Minnesota: IYAMN Elizabeth Cowan iyamn@iynaus.org • iyamn.org
Another change: for the first time the assessment process will be completely online. This change, which begins with the 2011 assessements, has been long in coming, and it should make the management of assessments much easier for everyone involved. As with any new process, there have been a few hiccups, but we have already gotten 30 applicants successfully through the system in the first two weeks, and by the time you read this we should have the application phase of the assessment process completed for this year. Applicants have been very patient and showed an understanding of how such new processes work: as we all know from our asana practice, not everything goes perfectly the first time. By next year, we are confident that the process will work very smoothly.
Northern California: IYANC Heather Haxo Phillips – haxo@hotmail.com Sarah Harvey – sarah@iyisf.orgrg Southern California, San Diego: IYASC-SD Lynn Patton iyengarsd@sbcglobal.net • iyasc.org Southeast: IYASE Diana Martinez iyase@iynaus.org • iyase.org Northwest: IYANW Paul Cheek iyanw@iynaus.org • iyanw.org
Yet another change that has been in the works for some time and is now taking place is a revision of our bylaws to bring them into closer alignment with the Pune Constitution. Guruji has given us in the Pune Constitution a blueprint for how national associations can be organized and how they can function. Guruji has also made it clear that he does not expect different national associations to conform in every particular with the Pune Constitution. He has encouraged us to take whatever steps we can, within our own national context, to come more in line with this document. Our Bylaws Committee, with input from the IYNAUS Board, has worked hard to craft the language of our revised bylaws, and we will soon be ready to share a proposed draft of the new bylaws with the full membership. The primary changes involve a new structure for the Board, and a new system of elections that will be give the regions a greater role in the functioning of the national association.
New England: IYANE Greg Anton iyane@iynaus.org • iyengarnewengland.com Greater New York: IYAGNY Elisabeth Pintos iyagny@iynaus.org • iyengarnyc.org Midwest: IYAMW Jennie Williford iyamw@iynaus.org • iyamw.org Southern California, Los Angeles: IYASC-LA Kat Lee iyascla@iynaus.org • iyasc.org
Namaste, chris beach, president Iyengar Yoga National Association of the United States
South Central US: IYASCUS Rose Bily iyascus@iynaus.org • iyascus.org
For more information visit: iynaus.org/iynaus/regions.php
here is your latest Yoga Samachar, the magazine of the U.S. Iyengar Yoga community – and one of the benefits of IYNAUS membership.
Spring /Summer 2011
Want to go green and read Yoga Samachar online? Email generalmanager@iynaus.org with “YS online only” in the subject line. Prefer a printed, mailed copy? Be sure we
please visit the IYNAUS website: www.iynaus.org 1952 First Ave. South, Ste. 1b, Seattle, WA 98134 • 888-344-0434 Yoga Samachar
Spring /Summer 2011
have your current address. Log in at iynaus.org and review your “My Page” (profile) information. You can edit your information directly on the “profile” tab. 2
‘ We Are beYoND oUr boDY AND MIND. We Are eVeN beYoND oUr DreAMS.’ By Bobby Clennell and Richard Jonas Interviews with Prashant S. Iyengar were conducted in February 2010 at R.I.M.Y.I. by Senior Teacher Bobby Clennell and Certified Teacher Richard Jonas, using questions suggested by Kofi Busia. A more complete version of this interview will appear in Busia’s upcoming book.
Question: You live with one of the most famous yogis who has ever lived. What is your first memory?
Western music is all skill. One must have a good voice or good skill, then
Answer: Never ask the background of a common man. I am not an epoch-making person
they sing the composition. There is
who you should ask: How did you become great? That is not a pertinent question to
hardly any room for creativity. Indian
ask me. Whereas a great man can take credit for his subnormal background, an
music is 99 percent creativity and
ordinary man cannot. If I say, I was stupid in my childhood, I was undeveloped
only one percent composition.
intellectually, you will say, No wonder. Whereas when Guruji says that he came from humble beginnings, weak health, that he was undeveloped intellectually, that gives
As a student of music, I could feel
him greater credit for having overcome. If I say I was that, they will say about me,
what they were trying to sing … It
You are still this. [Prashant laughs.] He was a great Father, I am an ordinary son. These
was wonderful for me to understand
questions are personal, as if I am a great man, and I should reveal how I’m superhuman…
their emotional personality, their life history etc. I heard the maestros of
[Prashant’s first memory was] nothing significant. We were like any average man’s
the 60s and 70s, among them Pandit
family. Guruji was not great then. People thought he was a madcap [because at the
Kumar Gandharva, Bhimsen Joshi,
time, teaching yoga was an unusual occupation].
Ameer Khan, Badegulam Ali Khan, Jitendra Abhishakhi, Ravi Shankar pre-1965, Vilayat Khan pre-1980,
He was a great Father,
Bismillah Khan, Ramnarain.
I am an ordinary son.
Q: Yehudi Menuhin gave your father his first major exposure in the west. What is your clearest memory of him?
Q: You were a highly accomplished violinist. What made you take up the violin, and what part did it play in your life?
A: He was a legendary musician. I A: Music played an important role in my life—not violin. I played the music, and it
started violin after I heard his name
has its impact, whether it’s singing or any instrument. It is music which impacted
and heard his violin on audio. He was
my making, developing my emotional faculties and emotional perception. Music is
my inspiration to start violin. The
a language without words. My mother was also a musician, a singer. Music was in
year was 1961—I was 13 years old.
our blood. A lot of audio and concerts were around us. Q: What had you heard? What made your eyes light up?
Q: It sounds as if there was a lot of music in your early life, largely through your mother. A: In those days I heard some of the top classical musicians; many of them are not
A: Guruji had brought LPs of Menuhin. I
existing now. I used to attend their concerts; they influenced me a lot. I was also
particularly liked his unaccompanied
influenced as a student, not just as a listener to music, so I had a different grasp of
Bach, and then Mozart, and the
their personality and their nature. Usually when one attends a concert, one is only
Beethoven Sonata of Spring with his
a fan of music, whereas I was a musician, so it wasn’t just gratification for the ears.
sister Hepzibha on piano. In 1962 he
Being a student of music, I learned a lot about not just how they sing, but about
came to India with his sister and he
their imagination.
visited Guruji’s center in Mumbai. I did not meet him; I was a child then. 3
Spring /Summer 2011
Yoga Samachar
Q: And then you played for Menuhin.
Because of past lives. We have brought different things with us, so there is a big difference between brother and brother, brother and sister. Each one has different
A: In 1969 I met him and played for him,
potentials. That is past lives. That makes a mighty contribution in man-making.
on the terrace of a house in Mumbai. I was a little excited, but I was not
In the second place, I did not have a sudden radical change in my life. My life has
anxious. People came for a party
been in a channel given me right from my birth. Nothing has radically changed
there. My sisters and I entertained,
me—not Krishna, not Guruji even. From childhood I have been the same. Still I am
playing music on the terrace for
an average man. Nothing extraordinary has happened in my life. I am coming up
about two hours. While I was playing,
with a momentum which I was given from my birth. So far I have not been given a
Menuhin was sitting five feet in front
quantum leap forward, and suddenly, overnight I change. Such change has not
of me.
occurred in me. I am an ordinary common man going in his momentum. Q: has the creative inspiration for which music is renowned—that music must have put into
Q: Why did you stop playing the violin?
your life—continued? A: Because of the accident I could no A: Music has had a long-lasting effect on me. The whole life is influenced by that, the
longer play the violin. That was 1979. It was a highway accident. Our car
emotional fabric. Indian music is divine and there is a touch of the divinity in
and a truck collided. I won’t say
music … I listen to a lot of music today, mostly Indian classical music, sometimes
anything was lost because everything
also western classical. For the last 20 years I am not going to many concerts,
is for our good: that’s what I believe.
because they are late-night, but I hear a lot of music, I hear a lot of audios.
Q: What have been your great influences?
Q: What effect did your father’s own guruji, Sri krishnamacharya, have on you?
A: There are certain things that have
A: I first saw Krishnamacharya in 1962. He was already very old. He was fond of me,
been contributory to my life from
because of my bent of mind, the philosophical bent of mind … Because I knew he
past lives. That is invisible, that is
was a very scholarly person, I used to discuss with him certain philosophical
heritage. I can’t say who influenced me. It is the past life impressions, it is
My mother was an icon for me: her nature,
subliminal impressions: they have contributed mightily to my life. These
her tolerance, her nobility, her generosity.
days man is used to revealing his godfather, his kingmaker. “Because of this person,” we say, “I have become this or that.” That can happen in the material world. But in the spiritual world, it is not only the person who has given me that. So many series of teachers have come in previous lives. I got the elevation life after life after life. That was important: for me to come eyeto-eye with the guru in this life. It is not right to forget them, those who have given a pedestal for us to look higher and higher. These are impressions, samskaras, I got by birth. Your nature will be different than your siblings’ natures. My nature is different from my siblings. We came from the same parents, we got the same bounty: Why are we different?
Yoga Samachar
Spring /Summer 2011
Near the time of the Institute’s inauguration, Prashant S. Iyengar shows the altar at R.I.M.Y.I. to his nephew, Kaushik.
4
Q: What about “the western mind” makes it
tenets. He was surprised that I was that much studied in certain philosophical
difficult to grasp the essence of yoga?
tenets such as the Vedanta at that age.
A: Basically it is not just the western
Q: What is the difference between a guru and a father? how has your father influenced you, as a father and as a guru?
mind. Even the eastern mind—those that are materialistic people—
[Again, Prashant chose to answer with humor.] I am an ordinary man… If I say, I
basically they think our body and
have a guru, I must give credit to him, not debit. If you are scratching the violin
mind are what we are. We are beyond
and you say you are a disciple of Menuhin [that is not appropriate]… Don’t ask a
our body and mind. So we are not
student to speak on the guru. It is a shame on him. But you can ask a guru to speak
what we want to think; we are even
on a worthwhile student.
beyond our dreams. The materialistic man doesn’t believe
As a yogi you have your body and breath.
in this. He thinks, There is nothing beyond my body and mind. But we
The breath becomes a painter’s instrument;
exist beyond our body and mind. Those that are skeptical about this, it
the embodiment is the canvas.
is difficult to teach them yoga. We are eternal beings. We don’t take birth, we don’t die. If you want to be a
Q: thousands of people travel from all over the world to study here with you and your family.
student of yoga, you must believe in
What contribution have they made to your life?
this. If you don’t believe this, you won’t learn essential yoga. You will
A: I am here to contribute to their life; I am not expecting them to contribute to my
learn something that is cosmetic,
life… I am basically here to contribute for them. It is for them to acknowledge if I
that is for the here and now. Yoga is
have contributed.
not for the here and now.
I’m here to teach them the subject of yoga. By teaching, I have learned. Students
If one doesn’t believe in God, in Karma,
have helped me evolve in my life. I say to students, You are entitled to take fees
in existence before birth and after
from me because I have learned from you. Any student will contribute, whether
death, it is very difficult to teach them
they are western or Indian. We learn from students eloquence, we learn
yoga. It is difficult to teach yoga to
interaction.
materialistic, profane, atheistic, temporal people, whether western or not.
Q: What makes yoga of value to the world, particularly at this time in history? Q: You have said, “there is no yoga without sound and no sound without yoga.” What
A: Yoga is a bounty to the world, but it has become for some a consumer product. If yoga is not for worldly life, it can’t be for the world. As a bounty for the world, it
is the effect of sound on yoga, on Asana,
comes as a consumer product, a consumer package, and I’m deadly against that.
and on pranayama? A: Yoga is meditation. Meditation entails
A consumer package is always attractive, and always deceiving. The customer will always be deceived. They say, My product is very good and will you buy it? The
absorption. There is no meditation
package must always have more attractive, superficial value. If yoga is going in that
without absorption. Meditation
channel, we’ll have to provide a package which is more eclectic. Then that will be
requires some dissolution. The sound
pseudo-yoga.
from Nada (there is no English word for it, there is no definition of the
I am teaching yoga, I am not propagating yoga… Propagators of yoga say how it is
word) is where the mind can dissolve.
good for the world, how it will improve physical maladies, it will help your
Otherwise mind will only dissolve
mundane life. I don’t need consumer packages. I am a teacher of the subject. My
in Nada…
concept of the subject is not meant for the world; it is not a worldly subject. If I say it is for the world, it becomes a mundane subject, a worldly subject, whereas yoga
I say, No yoga mantra, no yoga. Yoga is
is sublime, profound… I am not the one who professes yoga for one and all. That is
always meditation. Not using a chant,
not essential yoga.
you can’t get enchanted. Not being enchanted, you can’t meditate. A 5
Spring /Summer 2011
Yoga Samachar
You can’t meditate on a laptop, you can’t meditate on money. You have to meditate on something profound.
Prashant S. Iyengar. Photo by Parvez Irani Yoga Samachar
Spring /Summer 2011
6
mantra is a chant, a chant is a mantra. No thought, no meditation. If you have no
the energy body. The whole energy
thought at all, there is no meditation. You must have a thought so you have
body is sound forms.
confinement to thought, absorption to thought. Profundity of thought is required. It must be a profound thought; only then do you meditate. Any thought is a
Like you have 26 letters in English, we
combination of words. No words, no thoughts. What are words? Combinations of
have 50 sound forms in Sanskrit.
little letters. If you remove word from thought, thought will be zero. If you remove
There are 50 petals in the six chakras.
all the sound, there will be no words. Without words, there is
Fifty petals for 50 sound forms. There
no meditation.
are 50 shrines on the planet to Shakti, the consort of Shiva. Most of
You can’t meditate on a laptop, you can’t meditate on money. You can have
them are in the Indian subcontinent.
meditation on God, on nature, on transcendence. Metaphysical principles are a
Each of the shrines has one letter,
locus for meditation. You can’t be mundane and say, I am meditating on a financial
therefore there are 50 shrines.
problem. You have to meditate on something that is profound… There is the mythical story of nectar For you to be sitting quiet, you want an atmosphere around you which can quickly
being churned out and served… the
trigger a placid state in your mind. You can’t sit in an airport terminal and say, I
goddess carried this nectar to heaven
want to be quiet here. You have to be in the sanctum sanctorum to be transcendent.
and some drops were spilled. Fifty
Why do you burn incense? To create this kind of atmosphere. Meditation [can be]
drops were spilled on the earth, and
on a mantra, on Nada or on thoughts, a concept which is sublime, metaphysical,
these are the 50 sound forms of
non-mundane… All these are made of words. Words are made of letters, letters
Sanskrit.
are sounds. Q: Your mother inspired your father and his
Modern science calls it the Big Bang.
work. he constantly acknowledges her and named his institute after her. What
We call it Om.
effect did she have on you; what effect does she continue to have? A: A lot. In my mind makeup, there is a
Q: there are external sounds. there are the sounds within. there are the sounds made by the vocal chords. Is there such a thing as a sound of silence? If so, how would one make it? And
lot of the influence of my mother.
what is its relationship to yoga?
She was an icon for me. If I may say so, even much more than my father;
A: Silence is not absence of sound. Silence is absence of hearing. You cannot be bereft
my mother was a greater icon to me.
of sound; anywhere you go you will have sound. Can you escape from the space?
Her nature, her tolerance, her nobility,
Space is made up of sound. Whatever the matter is, on a subatomic level it is made
her generosity, her accommodating-
up of protons, neutrons, electrons. Similarly, all space is comprised of sound particles.
ness—all were exceptional.
Space is nothing but sound. That is metaphysics. That is why they say the first creation was the Big Bang. From Big Bang, came space. This is modern physics. They accept that
She was an almost anger-less human
space came from sound. Modern science calls it the Big Bang. We call it Om.
being; her generosity, nobility, quietude, tolerance were exceptional.
Modern physics accepts that space comes from sound and all the rest comes from Q: What are your studies now? What are
space. Any matter comes from space. Space is womb of all matter, and space
you working on?
comes from the womb: which is sound. Shubda tan mantra… If a wonderful musician is singing, what will the donkey say? We all appreciate a
A: I haven’t had any formal studies in
wonderful voice, a wonderful tone, wonderful music. But a donkey says, Why this
philosophy. I studied by reading on
human being is making such a noise?
my own. I had the inclination. I carried out my studies on my own.
Q: What references are there in the ancient scriptures to the relationship between yoga and
And from past life, things have come.
sound? And what contribution have you, personally, made to this study? What is your
[Prashant told us his newest book is a
original insight upon this matter?
discourse on yoga. He writes for an hour each day.]
A: If you look into Pranayama kosha, it is nothing but sound forms. In metaphysics, all energy is sound forms. No sound, no energy. That’s why the Pranayamaya kosha is 7
Spring /Summer 2011
Yoga Samachar
Q: Do you like writing?
subconscious tendencies: the source of the mind is the garbage. Metapsychology places this instead in the cosmic mind.
A: Yes. Because what one can speak and what one can write is different. Good
As I said, the Big Bang is physics; Om is metaphysics. The moon, Mars, the sun, the
orators can speak well but can’t write
other planets are studied by astronomers and by astrophysicists. Astrophysicists
well. When I get to writing, creativity
study the moon from a physics point of view. We look at the moon differently: we
is in a channel which isn’t offered to
relate the moon to lunacy, we relate Venus to passion, Saturn to viciousness, etc. As
me when I teach. When I teach, I
far as astrophysics is concerned, there is no difference between Venus and Mars—
speak in one way; when I write, I
but why does Mars have the martial influence, the martial nature? Guruji’s chart
speak in another way. What I teach, I
has a very strong martial nature. Guruji will never be behind the people, he will
cannot write; what I write, I cannot
always lead and impel the people…
teach. Music has contributed [to his writing]. Music can make us express
Astrologers have a different perspective. What is Prashant for you? I walk on
something which is not words. My
the street and someone sees me. You revere me as a teacher so your reading of
writing ability, my eloquence and
me is different than theirs. I go to a radiologist; he sees the pathology of me—
oration, have improved because of
but if I go to a face-reader, he will read different things in me. I am the same.
music.
You revere me, you have one reading. Somebody neither likes or dislikes me, no attachment and no aversion, he will look at me in one way. I go to a radiologist,
Q: What is the relationship between yoga
he looks at me differently.
and science?
If you are an artist and you are given a pencil,
A: A physical scientist’s perspective on yoga [is not the correct one]. Yoga is
you will draw something. As a yogi you have
not a physical or medical science— yoga is a science by itself. The science
your body and your breath.
of yoga deals with both the physics and the metaphysics of man. Where does man stand in relation to nature, and where does nature stand in
They each have a different perspective, they will all divulge a different thing about
relation to man? This is what the
Prashant. They may all be right, but they are not projecting the whole Prashant.
science of yoga gives us. Q: What is the relationship between yoga and art? The science of a human being will A: If you are an artist and you are given a pencil, you will draw something.
only discuss the things of medical science. That is not even .00001
As a yogi you have your body and your breath. The breath becomes a painter’s
percent of man. Man is much beyond
instrument, for his artistic work. Breath is used as a device for artwork; there is a
that: we are not just bodies of flesh.
breath art. The embodiment is the canvas for that art.
There is not much difference Q: You use humor in your teaching. often you’re very funny! can you talk about the role of
between dogs, horses, cows. Cows
humor in teaching and learning?
have been the same for the last 10,000 years; they are still eating
A: Yes, humor must be there. When you are relishing your food, you require certain
grass. But what about man? What was he eating 10,000 years ago—and
side dishes which increase the relish of your main dishes. Otherwise the main dish
now he is eating pastas and pizzas!
is not so delicious. When a serious subject is being taught, if there is something
Man has been changing.
lighter in between, the comprehension is better. Otherwise they can only go for 20 minutes. They say you can read for 20 minutes straight, but no more.
Yoga discusses the human being, the physics and metaphysics of man. Simple things like what is the source of mind. Modern psychology says the source of the mind is the
Yoga Samachar
Spring /Summer 2011
8
THERAPEUTICS IN IYENGAR YOGA:
‘Your Job is to Put the Student on the Path to Yoga’ By Stephanie Quirk It IS teMptINg to lISt here All the MArVeloUS thINgS therApeUtIc YogA cAN Do—what it can heal, calm, and alleviate —and I know there is a lot of interest in this. This shows people’s interest in the subject. Therapeutic yoga is often seen and understood on this layer of physical ailments only. But I thought I’d take this conversation in a way I hope might be more interesting and point out that therapeutics is actually benefiting all of us in Iyengar Yoga—the teacher as well as the student or patient. A therapeutics class is often seen as one for people who cannot or should not attend a general class. These people come with various diseases, complications, and disabilities and are recommended to the medical class instead. It is viewed as not ‘real yoga,’ but something offered that is manageable for people. But in fact the people attending medical classes are being introduced to yoga in the way we are all meant to follow it. Right from the beginning, their practice of yoga fulfills the aims of yoga (see Yoga Sutras I.2, 3, 4, 5 and II.1) For them, it is imperative that it does so, to reduce the afflictions and bring to a halt the distorting movements in the consciousness. (By consciousness I mean the whole manifestation of consciousness: the organs of action, senses of perception, elements and tanmatras, mind, intelligence, “I”-ness and inward-moving sensibilities.) Within a yoga therapeutics class, all this is undertaken through the implementation of restraint, rectification, extension, balance, “in-line-ment,” and integration. All these qualities are present in the sadhana (practice) the patient is introduced to. Like all practitioners, having undertaken the first steps on the yogic path, he or she still has a long long journey to undertake, but is fortunate to be positioned on the path.
Photo: Todd Semo
9
Spring /Summer
Yoga Samachar
The other person involved in the process
to learn. They learn with one another and share information, notes, and experiences.
is the yoga teacher. While training
This sharing occurs because therapeutics as a study isn’t conducted with the teacher
teachers, I have come to realize the
isolated on a platform. Everyone has to work together. There is no such thing as “in
enormously important role therapeutics
isolation” in teaching or learning therapeutics, even at very high levels. Instead, it is a
plays in Iyengar Yoga. I am training them
process of giving to others, tirelessly, as we see with our own Guru.
not to be an instructor of classes, though instructing skillfully and effectively is a
richard Jonas: Would you talk more about your comment that “therapeutic yoga is really
great service, but training them to guide
Iyengar Yoga.”
students and patients on the path, to awaken them to their inner content: breath, organs, energy, and mind. To
Student and teacher together come closer and
awaken them through the ‘critically’ correct approach of yoga asanas and
closer to the true subject of yoga, each
Pranayama. Everything has to work, or the outcome impacts straightaway
learning and benefiting from the other.
on the already weakened and disturbed patient. Through upaya-kausalam—skillful means in liberative technique—in the
Stephanie Quirk: Often therapeutic yoga comes in the guise of an alternative health
therapeutic situation, student and
therapy, along the lines of the medical model. It is acclaimed for the illnesses and
teacher together come closer and closer
diseases it can cure. The teacher can fall into the error of hiding behind the role of
to the true subject of yoga, each learning
clinician. This way of seeing tends to make teachers search out only lists of props and
and benefiting from the other. Because
sequences. This is like wanting a prescription to cure the ailment. But for the teacher
of the patient’s need to proceed skillfully
this doesn’t work. Teachers aren’t physicians; they are yoga practitioners. I often have
to rectify the inner disturbing factors,
to remind them to look to their own years of study as yoga practitioners.
and with the teacher’s skillful guiding, Therapeutics isn’t a separate specialty. There is not yoga here, and “therapeutics” over
both come closer to the true practice.
there. Therapeutics isn’t another clinical method—these ideas are actually nearThis shared experience is a beautiful
enemies for the teacher. Many try to make therapeutics fit those models, but truly it is
result of the therapeutic approach in
the approach of yoga that most suits yoga. I try to get teachers to look at their own
Iyengar Yoga. In any therapeutics class
practice of yoga, and take direction from inside yoga.
people have to work together. It is hard work; often assistants are required. It is a communal activity. To learn, I encourage teachers to re-practice together what we cover in my workshops. Often teachers report back how much they appreciate this; they find that each of them recalls a different aspect of the work. Reviewing it together gives them a broader insight into what the “patient/student” is experiencing. This is coming together for learning and is outside the usual model of yoga teaching. Most teachers learn from another teacher, then begin to teach themselves. Too often in the west, the new teacher leaves his teacher to embark on a teaching career, stepping away from the richness of learning. Here, in studying therapeutics, teachers return once again Yoga Samachar
Spring /Summer 2011
10
Photos by James Murphy
To begin, teachers need to stop
rJ: how does Iyengar Yoga’s rigorous
and think of what Sutra II.16,
training prepare teachers for therapeutics?
heyam duhkham anagatham implies—its message and what it
SQ: We have a seemingly long process of
is spelling out to them! That
study in Iyengar Yoga. Many other
Sutra implies a radical
systems award certificates after a
turnaround of all one’s actions
weekend course, but we have years and
and behavior, both in and out of
years of study and absorption and
practice time. If suffering can or
integration ahead of us before our
is to be avoided, what has to
observation and teaching become
change from the way things are
mature. No accumulation of
now? To be honest, truly taking
information, no adeptness at entwining
on just this single and
a limb here or there in advanced poses,
apparently simple Yoga Sutra
can bring this maturity. One has to be
requires courage, faith,
forever a student. Guruji himself often
determination and an open,
says he is only a learner (though not a
positive approach ready to adapt,
beginner). Recently he made a statement
learn, and absorb. Everything has
very pertinent to this topic: “I trace the
to change, and this is so very
defects; so for me what I am doing is not
true for the patient who is
important, it is what I am not doing that
suffering.
is important.”
Then we have Abhyasa and
His one simple statement sums up the
Vairagya. No alternative health method has this. Your job as a yoga teacher isn’t to be
entire approach needed to progress in
someone’s doctor, nurse, or psychiatrist. Your job is to put the patient/student on the
one’s own art as well as the art of
path of yoga. They must become followers and practitioners if they are to finally
helping others. This approach in
eradicate all trace of what disturbs them (dosha). Abhyasa (practice) and Vairagya
Iyengar Yoga of tracing defects, of
(detachment) are at the core of everything one has to undertake. They are the
bringing asana and Pranayama to a state
irreducible plinths upon which yoga is based, and what truly separates the yogic path
of refined excellence, is a very long
from other alternative health therapies.
process. By careful attention and correction, we cultivate our ability to make further refinement.
Therapeutics isn’t a separate specialty. There
In tracing defects in practice, the teacher
is not yoga here, and ‘therapeutics’ over there.
delves deeper and deeper into the techniques of the asanas and Pranayamas. One employs these techniques in one’s
Another aspect that defines therapeutics as Iyengar Yoga is “technique and precision,
own practice for the knowledge they
or technique applied with precision.” Along with the technique appropriate for the
bring. Gradually those means are used
patient’s conditions, we must find the precision in asana that is specific to that
with increasing precision as they bring
condition. Finding that precision also means finding what is missing in the asana. We
insight into that which covers or veils
must trace what is obvious, seeable, and do-able, as well as what is hidden and
the truth or the view of the self. It starts
dormant. We must observe where there is liveliness, where dullness. We have to know
right at the beginning, though in a
the asana and, by observing the patient’s presentation of it, find out: Is the asana
rudimentary way. In this way, beginner
integrative or disintegrative? How does it affect all the layers (kosas) generally, and
students and teachers may have been
how does it target the disturbance specifically? These are abstract, but can be
training for therapeutics for quite a
addressed by the techniques we have all learned, but with increasingly refined
number of years.
precision and subtlety. A common catchphrase is often applied When we achieve this, we are doing what Guruji has tried to present to us as “Iyengar
to Iyengar Yoga from outside:
Yoga,” simultaneously multidimensional and comprehensive. This is “whole-istic,” not
“alignment.” However, this word can
just muscular-skeletally and physiologically, but yogically. Through that experience, the
become superficial; it can begin to mean
student finds their own experience and their connection to a sense of well-being.
only outer measurement and placement. Perhaps a better guideline is “in-line11
Spring /Summer 2011
Yoga Samachar
I have noticed that the success of a therapeutic approach seems to depend on the patient’s own vision. No matter the state they are in, at some stage they must pick up and grasp hold of the yogic process and make it their own (carpe diem). This is a vital step. The student must have a view of the larger path he is following. The teacher needs to help the student develop the aspiration to follow this path beyond his immediate painful situation. So too must the teacher cultivate their own inspiration, their connection with the aims of yoga. Otherwise they will fail to take the next necessary step. Once we determine our true “self,” beyond the ego based on possessions and needs, will we have the clarity and lucidity of head and heart to truly act as though heyam duhkham anagatham is in fact possible?
A better guideline is ‘in-line-ment.’ The teacher should look to see if all the sheaths or ment”; the teacher should look to see if
layers of the self are in line.
all the sheaths or layers of the self are in line. Is the mind equally placed throughout the pose? Is there an even
In its multidimensional yet comprehensive approach, the truly outstanding qualities
feel of the skin touching everywhere, or
of Iyengar Yoga make themselves apparent.
are there some parts untouched and rJ: can you share some of your experiences in the Medical classes at r.I.M.Y.I.?
unfathomable? This is where alignment progresses to in-line-ment. With further precision the teacher can evaluate: Is it
SQ: I cannot actually replicate for teachers what I have learnt through all those years
exactly in line, equal? Is it dual or non-
of climbing the stairs. I can’t give them the experience of daily helping in the Medical
dual? Is there any trace or place
Classes. One thing teachers don’t understand is that everything they need for teaching
unknown? Here the teacher’s inquiry
in Medical Classes is actually what they have been studying all along. They have been
needs to move from what is
practicing the asanas for years. Often they seem to be waiting to be shown something
disproportionate to proportionate, from
they don’t know. It is quite amusing for me to be teaching them asanas which they
disparity to parity, in order to nullify the
have repeatedly practiced, but haven’t really delved into, to find their inner qualities
dueling vacillations in the body-breath-
and properties.
mind complex. I find it hard to describe the vibrant emotional force and moral strength the Iyengars The techniques we train in are those of
bring into the Medical Classes. Sometimes people find it disturbing. The Iyengars are
measurement or placement, contact or
legendary for their fierceness and passion. I have come to appreciate more and more
touch, of tracing, expansion, elongation,
their strength and the emotional presence they bring to the class. Certainly their years
and extension. They are the techniques
of experience and knowledge can’t be equaled, but it is their personal connection that
of stabilization, grounding (or
gives them something deeper than any clinical expertise. Their involvement reaches
“descendance”), and ascendance. They
across the divide between themselves and the student they are trying to help.
are making lighter, making heavier. rJ: What advice would you give teachers about therapeutics?
Balance and arrangement. Aerating, fanning, and moistening. Moving and restraining – the list goes on. Too often
SQ: You have a great resource at your fingertips: You need to study and learn from
the teacher knows the correct outer
each other. Teachers must meet in community to study and practice what is presented
frame of an asana, but unless they study
in workshops so they understand it first in their own bodies.
the contents of that frame, what is happening is virtually unknown territory.
Geetaji said in Portland that we must all spend at least a year digesting what she
That’s why so many questions still come
taught there. Don’t be afraid, don’t worry about how other methods don’t take the
to the Iyengars about what to do in
time we do for study. Unfortunately this is a sign of how the world sees yoga—as a
therapeutic situations.
hobby, a sideline. They don’t give it credibility. It is the same for many disciplines that
Yoga Samachar
Spring /Summer 2011
12
‘ I trace the defects; so for me what I am doing is not important, it is what I am not doing that is important.’—B. K. S. Iyengar
have their root in eastern spiritual traditions. The materialistic world of today won’t
inner shaking. Too often the teacher may
give credibility to something that is as creative as the yogic approach to health.
be skilled at adjusting and placement of props, but may fail to see what
rJ: What about cautions and guidelines?
transformation is gained from them. When adjusting, “listen” through your
SQ: Yes, I do give cautions—not so much about what to do and not do for a
hands to read the resistance or
particular disease, not contraindications like in a pharmacological manual—but
acceptance of the movement.
more about protecting the teacher from error. A harmful error is a tragedy for the Today so much information is available;
teacher. It is shattering.
compare that to years back where When working directly on a patient’s asana, the teacher needs to think of how the
information was scarce. Now you have to
patient is able or not able to absorb or tolerate being in the pose. There is no point in
approach learning in a different way. Be
taking them to a pose that is too strong, too far for them to reach. The reverse is also
prepared to create your own learning, to
true. It is a common misunderstanding that therapy is all about “resting” or restorative
make mistakes, and to learn again.
poses. There may be fatigue or circulatory problems or mental imbalances that have
Learning has to include failure because
to be released at the beginning of an asana session, but to allow the patient’s circulatory,
failure is instructional. You have to “do
nervine, and mental systems to sink into dullness can create more problems.
it,” to play, to inquire. To enter into the real space and find your hand, your
To help teachers avoid injuring students, I give teachers some very simple guidelines.
vision. That’s why I have so many
The first is asking—often repeating—“How do you feel now?” Teachers should observe
sessions where teachers work together
the patient’s color and their breath; they should watch especially the neck and
and on each other, to give them a chance
abdomen for signs of imbalance and stress. They should touch and see if there is any
to find their eye, to find their hand in the subject. They don’t just watch me doing the work on someone and take notes. They do it themselves. There are many good books available (all that information again!), but teachers still ask what to do. They have to “get their hand.” They have to develop skillfulness, compassion, and wisdom (kausalam, karuna, and prajna). The techniques and information will be there, but more important, there has to be immersion in the subject with a full heart. Only then will these qualities come. Stephanie Quirk has been observing and working with the Iyengars at R.I.M.Y.I. since 1994, assisting in all the classes including the medical and women’s classes. For the last several years, she has been conducting comprehensive six-part training workshops on therapeutics, sharing her knowledge and expertise with Iyengar Yoga
Photo by James Murphy
teachers around the world. 13
Spring /Summer 2011
Yoga Samachar
Drawing Young People to Iyengar Yoga < YoUr reSpoNSeS to the IYNAUS SUrVeY >
I
t is vital for the future of Iyengar Yoga that young people—
teachers, practitioners, and students—embrace our method. Only in this way can we insure that the teachings of Guruji and the Iyengars continue to reach a wide audience. Early this year a survey was sent to IYNAUS members as a first step to prompt our U.S. yoga community to think and talk about this issue so that we can all be creative in coming up with ideas and solutions. Three hundred and eighteen respondents completed the survey; 54 percent were Certified Teachers, 24 percent students, and 22 percent people who teach but are not yet certified. Certified Teachers ranged in level from Introductory I (16 percent) and Introductory II (50 percent, the largest group), to Intermediate Junior (27 percent) and higher (nearly 7 percent). Respondents ranged from late teens to the 70s. Some preferred not to give their name; they are identified as anonymous.
Yoga Samachar
Spring /Summer 2011
14
Responses were overwhelmingly positive, with people crediting Iyengar Yoga for transforming their lives—healing their bodies, deepening their spiritual awareness. There were some complaints about teachers and teaching techniques. It was agreed that Iyengar Yoga should be marketed to the young by a margin of 10 to one. Some responses have been condensed and edited for length; ellipses do not always appear when part of a response has been deleted; we have made every effort to respect the intent of the respondent. We appreciate all responses; if your response was not selected for publication, it is likely because others had a similar theme. Additional responses will be published in the Fall issue of Yoga Samachar and online at iynaus.org. Special thanks to Constance Braden, Nikki Costello, Sharon Cowdery, Carole Del Mul, Brina Gehry, Anne Geil, and Pat Musburger for creating and tallying the survey. —Richard Jonas
How old were you when you began practicing Iyengar Yoga?
mind fairly calm dealing with my clients. This has taken years, but as a retired contractor and fulltime teacher, my level of tension and my attention to the spiritual aspects of life are evolving more and more.”
Respondents began Iyengar Yoga at various ages—mostly in
—Allan Nett, Intermediate Junior III, 64
their 20s and 30s, with sizeable numbers beginning in their 40s, and a few in their 50s and 60s. One respondent began after 70, one at 14.
How many years have you been practicing Iyengar Yoga? Respondents reported years, and in many cases, decades of practice. Approximately half have been practicing Iyengar Yoga from 11 to 20 years, 30 percent from one to 10 years, and 20 percent from 21 to more than 40 years.
Has your mind state changed over the years? Has yoga made you feel calmer, more equable, more attuned to the spiritual nature of the practice?
‘I’m more attuned to the spiritual nature of life. Practice is life off the mat now. Asana is just a small part of the whole.’
“ I’m more attuned to the spiritual nature of life. Practice is life off the mat now. Asana is just a small part of the whole.” —Annie Hoffman,
More than 99 percent said yes; only three disagreed; two of
Introductory II, 56
these went on to explain they had experienced the change right away, or came to Iyengar Yoga from a practice of some other yoga.
“ Yoga helped pull me out of a depression in my early 20s. I attribute my practice to helping me be a more stable and patient person, mom,
“ Yoga helped me become a more peaceful, mindful, and cheerful person.
friend.” —Aretha Blevins, Intermediate Junior I, 34
But it has also, and most importantly, helped me live and love more wholeheartedly.” —Carrie Owerko, Intermediate Senior I, 48
“ Yoga has given me skills and tools to practice freedom, whatever my physical or physiological state.” —Victoria Austin,
“ Yoga helped me be more confident. When I started at 30, the world
Intermediate Junior III, 57
was overwhelming.” —Bobby Clennell, Intermediate Senior I, 68 “ When I was suffering from depression several years ago, my practice “ Yoga practice has made me able to deal with the inevitable ups and
helped tremendously.” —Chris Beach, Intermediate Junior II, 51
downs in life without too much difficulty. Although life still presents the usual things—births, deaths, illnesses, divorces, marriages, job
“ I had a lot of self-esteem issues. During the first session of classes I
changes and losses, house moves, continent moves, menopause—I
gained physical strength as well as emotional stability.”
have been able to bounce back from each experience. The practice is
—Becky Lloyd, Intermediate Junior II, 44
like a thread which simply has to be picked up again.” —Cathy Rogers Evans, Intermediate Senior III, 56
“ Yoga has made me calmer while I am practicing yoga; not always while I am dealing with stuff in the world. It does help to know I have
“ I came into Iyengar Yoga due to a serious accident, and after working
my practice to go to.” —Ute Zahn, student, 46
with the physical body I became more interested in going deeper. In 1981 I asked Guruji how, and he suggested I read several texts which
“ Iyengar Yoga has brought a sense of stillness, an ability to appreciate
would help me understand. It took many years to really get into some
the moment, and a sense of the vastness of consciousness in life.”
of those texts, but now I am really able to connect aspects of the texts
—Charles Tidd, Introductory II, 60
with my Asana practice, and I am very grateful to Guruji.” —Joan White, Advanced Junior I, 67
“ Yoga is a vehicle—a path to the deepest kosha. It is a continuous process, which aims to close the distance between my ‘self’ and that
“ Of course my mind state has changed! I am 30-plus years older. How
which I perceive and encounter through my mind and body. At any
can I tell if it is only yoga that has made me calmer? Many things
level of appreciation, yoga does this without the practitioner
have influenced me.” —Anonymous teacher
necessarily understanding its rich purpose.” —Carol W. Nichols, Introductory I, 60
“ I was a general contractor for the last 30 years. Iyengar Yoga helped me keep my body straight after much physical labor and keep my 15
Spring /Summer 2011
Yoga Samachar
“ I would have to write a book to describe the positive changes. The
“ I always say, ‘God gave us the right tools; Iyengar Yoga teaches us
practice of Iyengar Yoga has allowed me a huge transition from a
how to use them.’ As a devout Christian, [I have found that] much of
chaotic, scattered lifestyle to a spiritually-focused calmness that is my
what is taught in Iyengar Yoga reiterates much of what Christianity
true nature.” —Gary Reitze, Intermediate Junior II, 63
teaches. What I do not agree with I set aside and take what applies to my life. Yoga has enhanced my own spiritual belief.” —Mary Frances
“ Iyengar Yoga gave me the grace to make it through the late teen years
Chan, Introductory II, 73
and the transitions in college and travels abroad. In the last sevenand-a-half years it has enhanced my life through three pregnancies
“ What began as a physical endeavor and an interest in ‘mysticism’
and the challenges of mothering. Now my children are a part of my
has developed into a practice where I experience greater depth of
yoga practice.” —Desiree Federman, teacher, 33
being, clarity, and sensitivity.” —Michael Moore, Introductory II, 40
“ Being very hyperactive, I tended to constantly be on the go. Yoga
“ I’m not calmer or more equable, but totally like myself: quick to
helped me become more focused and attentive to the present moment.
engage, totally tuned in to the outside world and made happy by it. In
In my Asana practice I have also learned to be less competitive and
that sense, I’m more attuned to the spiritual nature of the practice.”
more attuned to my body’s need for balance.” —Diana Jacaman,
—Anonymous teacher
Introductory II, 56 “ Sometimes, unfortunately, it has been hard, because I have never really had a teacher who was also giving and willing to be a mentor.
‘Yoga has given me skills and tools to practice freedom, whatever my state.’
Lately it seems to be all about money.” —Anonymous student “ After a long dance career, Iyengar Yoga was the one physical activity I could manage that didn’t hurt. My body has begun to ‘open’ again through the careful work in yoga. More importantly, my entire approach to living has shifted. I don’t feel that I need to control things as much. I feel I can trust that others are doing what they need to do for themselves. If I can help them to come to yoga, I am pleased, but I
“ As an alcoholic, I needed significant emotional and spiritual growth and balance to recover.” —Jim Gleason, Introductory II, 68 “ I am happier, from a cellular level, to use Guruji’s description of satya.
don’t feel I am ‘responsible’ for the whole world anymore!” —Peggy Berg, Introductory II, 62 “ Yoga is probably the best thing that has happened to me so far in my
I have greater discernment, am able to make decisions sooner and
life. I feel calmer, more focused, accepting of my body, and happy. Yoga
more assuredly, not going back and forth so many times.”
is transformative.” —Naomi Lazny, student, 18
—Jan LeFrancois, Intermediate Junior I, 57 “ I am always amazed at how little awareness I have of yoga’s effects “ Doing Iyengar Yoga, I was able to focus and take care of my body
while I am regularly practicing. It is only when I am forced to hold off
with all its qualities and imperfections. In my first Iyengar class I was
on my practice for some reason that I realize how important it is to
encouraged not to abandon any vulnerable area in my body, but
my state of mind. That realization has made my practice more
instead to nurture and promote its health. This different approach to
constant.” —Rogelio Zuniga, student, 38
practice had an immediate effect on my state of mind. I felt calmer, more focused and engaged. Reading the Sutras brought the spiritual
“ Without yoga I would certainly be a very different person. I have
nature of the practice in for me.” — Janet Langley,
found a level of peace in my life I never knew before. I have been able
Intermediate Junior I, 47
to see the beauty of who I am without the makeup I previously used. Without the hair dye. Without the high heels. Without the … dare I
“ I have always been a hard worker and something of a perfectionist.
say it—girdle! I am a much, much happier person. Yoga and
Yoga helped me let go of the ‘results.’ I still work hard, but I let the
meditation made all the difference!” —Gayna Uransky,
results evolve. I am a calmer, happier person for that.”
Intermediate Junior III, 64
—Anonymous Certified Teacher “ I came to the practice from another style because I wanted to heal my
What attracted you to Iyengar Yoga? What aspects of this type of yoga did not appeal to you?
chronic back pain; I stayed because my back healed and so did my heart. This practice put my heels into the ground, my tailbone
Response was overwhelmingly positive to this, the most
underneath me, and gave me a sense of stability I had never
controversial of our questions. Two-thirds of respondents said
previously experienced. It has lit me from within.” — Jennifer Roy,
they liked everything about Iyengar Yoga—“No aspect did not
student, 28
appeal to me,” one wrote—praising its “precision” and
Yoga Samachar
Spring /Summer 2011
16
“intelligence” and writing glowingly about “knowledgeable”
and theater arts background, I was used to abuse so it was no big
teachers marked by “authority and compassion.” Iyengar Yoga is
deal. I was more concerned that some of the teachers I encountered
“transformative,” many respondents said, citing recoveries from
seemed really unhappy, unfulfilled even." —Carrie Owerko,
severe injuries; others wrote about the way Iyengar Yoga bridges
Intermediate Senior I, 48
the physical to embrace the spiritual. Of the third with reservations, some cited teachers who were “harsh,” “rigid,” or “judgmental.”
“ It was the first type of yoga that explained what and why I was doing the Asanas. I loved the alignment. It just made complete sense. No aspect did not appeal to me: I was a convert from the first class.” —Juliana Fair, Intermediate Senior I, 57
‘I came to Iyengar Yoga after 12 years in another method. It was like going to a “master class”—after all these years I didn’t even know my own body!’
“ I was attracted to Iyengar Yoga by the transformation which I saw had taken place in my friend, from a large, rather depressed lady into a svelte, alert, cheerful person who no longer wore black everyday. She helped me join her teacher’s class and I was hooked at the age of 22. I was a young mother of two who had already started to suffer from stress, which was showing up in stomach pains. I began to feel better immediately. I loved every aspect of the yoga: I loved the way the practice completely engaged my mind and made me feel strong, healthy, energetic. Guruji came to Oxford and I was there, Guruji came to London and I was there. Every time he taught or demonstrated in England, I struggled to find time and money to get
“ I came to Iyengar Yoga through my teacher, Mary Palmer. I had broken my back in a horseback-riding accident and she said she would use
there. I was so keen there was absolutely no stopping me!” —Cathy Rogers Evans, Intermediate Senior III, 56
that to get Mr. Iyengar to come to the United States. That was the beginning. After my very first class I knew that he would be my
“ I was attracted by the sense it made with the integrity of the body.
teacher. I loved his insightfulness and his ability to actually instruct
It helped me more psychologically than physically at first.”
us in our poses. I was surprised by his mercurial temper and was a
—Felicity Green, Advanced Junior I, 77
bit afraid of him, but at the same time fascinated by him. I stayed because I could see that he was throwing me a lifeline when the
“ It is sensible, offering practice from the level of athleticism to
doctors had been very negative about my condition. I had glimpses of
recuperation, with sophisticated Pranayama from the very beginning.
him as a very compassionate man, especially when he took me right
The approach feels profoundly complete, from the physical to the
out of a chair backbend because he said with that much pain, I
psychological and spiritual. Although I studied many of the texts
couldn’t do. I hadn’t said anything about the pain, but he was
when I was in college and in my 20s, I find the current usage of
watching me and immediately saw what was happening and came to
Sanskrit creates needless obscurity.” —Anonymous Teacher
my rescue. How could I not want to be in the presence of someone like that?” —Joan White, Advanced Junior I, 67
“ My first experience was when I was in dance school in Amsterdam. We went to the Iyengar Center to ‘get a good stretch.’ I liked the
“ The Iyengar method offers a full range of methods to practice
acrobatics of it, not the simple poses. I thought some of the inversions
including fast-moving or flowing as well as ‘slow’ or holding poses.
were scary, but I was actually interested in that emotion."
There is something to learn in all the approaches which complement
—Lucienne Vidah, Intermediate Junior I, 48
each other. There is something to learn in moving quickly that is not found in a slow approach and vice versa. These distinctions can enhance each other.”—Dean Lerner, Advanced Junior I, 60
“ At my first Iyengar class the teacher came up to me and said, ‘You have scoliosis.’ I had not thought about my scoliosis in years. She said, ‘Forget everything you have learned in yoga. You first need to
“ Iyengar Yoga helped me transition from my 20s to my 30s. The Sixties
learn to balance on your two feet.’ After that class I got the ‘yoga flu’;
had been pretty wild, plus I had a lot to cope with. I gave birth to my
everything was flowing in my body, toxins releasing. I have been
two children in my 20s. Iyengar Yoga gave me strength and a way of
hooked ever since.” —Tessa Manning, student, 27
feeling good that didn’t involve drugs.” —Bobby Clennell, Intermediate Senior I, 68
“ I started yoga after two foot surgeries ended my ‘identity’ as a competitive runner. For the first two years I struggled. I was angry in
“ I was drawn to the discipline, precision, vision and inspiration of
poses such as Virabhadrasana I. Savasana could have been the
Guruji’s practice. I was a bit wary of what appeared to be abusive
hardest of all. [Still] I knew immediately that yoga was more than
behaviors from some of the teachers. Since I had come from a dance
Asana and might help me quiet my mind and allow me to be more 17
Spring /Summer 2011
Yoga Samachar
present. At times I found it boring or slow, but that also kept me
“ Instructions on how to properly get into and out of poses, and how to
interested. The rest of my life was varied, fast-paced, insane. I needed
stay in poses. What actions should be happening. And the teacher
to focus and center and be specific.” —Catherine S. Marquette, teacher, 34
said things that made sense, not terms like ‘Reach for the stars.’ Nothing was unappealing to me about Iyengar Yoga.”
“ I like the authority the teachers have as well as their compassion.
—Anonymous Certified Teacher
I also like very much the way the teachers correct each individual.” —Floriana Tullio, student, 36 “ Teachers of Iyengar Yoga have been the most down-to-earth and loving yoga teachers I have studied under.” —Kate Morse Harris, student, 30 “ My very first yoga class was with Mary Dunn. I had no idea what Iyengar Yoga was, but I was totally attracted to how she presented the philosophy. I related on a life level, and I was delighted by the
‘Iyengar Yoga teachers have been the most down-to-earth and loving yoga teachers I have studied under.’
challenge.” — Leslie Manes, Intermediate Junior I, 68 “ My teacher was warm and caring and had a real focus on the spiritual aspect of the practice.” —Anonymous teacher
“ I was dragged to an Iyengar class by a friend who believed that with my groin injury, I would benefit. At first I found the intense commitment of ‘brain activity’ in the Asana very difficult. Such focus
“ The precision and lack of pretense.” —Achyut Joshi, student, 32
while doing Asana felt cerebral in a way that was uncomfortable. I had to let go of the comfort of ignorance—the belief that brain and
“ The precision of the Iyengar method, and how deeply my teacher
body were somehow separate.” —Janet Langley, Intermediate Junior I, 47
seemed to understand the subject. I was intrigued at the vast scope of what was taught in yoga class: the body, mind, emotions, breath, the philosophy, the spiritual aspects.” —Alicia Rowe, Introductory II, 39
“ The simplicity of the practice attracted me. I may be in the minority, but I love props. The more props, the better. The precise use of props attracted me, the attention to detail, and the lack of sentimentality
“ I came to Iyengar Yoga after 12 years in another method. It was like
surrounding the practice. I don’t feel as though I’m told what to feel,
going to a ‘master class’—after all these years I didn’t even know my
but rather given time and space to have the experience for myself. On
own body! It was a revelation; each class blew my mind. I became
a physical level, the instruction is always very precise, but beyond
hooked, and although I was teaching the other method, I started
that I often feel I have been given generous space to simply observe.”
regularly studying only Iyengar Yoga.” —Barbara Boris,
—Jennifer Roy, student, 28
Introductory I, 52 “ The geographic scarcity of teachers in certain areas results in long “ I tried a couple of different schools, but they didn’t feel right for me.
commutes or infrequent access to classes.” —Karen Taylor, student, 31
When I walked into my first Iyengar class, I knew I would be doing this for the rest of my life. What attracted me was the orderly
“ Having been a professional dancer, I was seeking a form of exercise
progression of Asanas, as well as what and how I was taught.
that would give my body the same satisfactions that dance classes
Compared to the other ‘types’ of yoga, the teacher’s ego was pretty
had. The unexpected bonus was that through the effort and precision,
much kept out of the class. This made it feel safe both physically and
I received a profound feeling of absence of mental and emotional
emotionally. I also soon got a sense of the vast scope of the subject,
tension. I could not remember a time when I had felt so free of such
and settling into the knowledge that a lifetime of learning lay ahead
tensions.” —Leslie Dillingham Freyberg, Intermediate Junior I, 61
was both humbling and exciting.” —Ute Zahn, student, 46 “ It made more sense than some of the others I tried, and it was more “ I don’t like the hierarchical, top-down nature of the system.”
accessible for someone starting out at age 40.” —David McDonald, student, 60
—Claudia Kuhns, Introductory Junior I, 61 “ The only thing that did not appeal to me then was that the teachers
“ I started practicing out of books. One day, I nearly injured myself
were all younger than me, and did not fully understand the older body.
when I blacked-out while attempting a standing back bend, falling
As the teachers have matured, that aspect of teaching has improved.”
head-first on the floor. I decided to get some instruction. My brother
—Dena Glazer, Introductory II, 77
was taking Iyengar classes so I went to his teacher, who remains my primary teacher today. The only complaint I had at the time was that I wanted to learn how to ‘meditate.’ I thought something was missing. It took me many years to understand how the practice of Asana and
Yoga Samachar
Spring /Summer 2011
18
Pranayama is meant to culture the mind and lead toward meditation.” —Michael Moore, Introductory II, 40
“ My first Iyengar teacher, Ida Unger, was my biggest draw. From my first class I knew this experience of Iyengar Yoga would enhance and change my life and it has—every single day. The teacher-in-training
“ With a lifetime of accumulated injuries from my dance career, I was
program is so demanding and I have proudly graduated through the
concerned I was going to need both knees and hips replaced. I was
three-year process. I had a severe injury and lost my mom this past
immediately attracted to Iyengar Yoga because I found I could engage
year. As a result, I have not completed the required six-month
in the physical practice with great intensity, but without further
assistant duty and may have to wait another year before I can go for
damage—this was amazing! When I began to feel my ability to move
the first-phase testing. This is a huge turn-off.” —Wendy Alter,
increase again, I was relieved beyond belief. I also was amazed that
teacher, 51
there were so many things about the body I didn’t know. No one in dance ever suggested moving my skin one way or the other! I became
“ Attraction: the grounding, down-to-earth kind of working on poses
intellectually curious too, and that powered further investigation.
and getting better at it. On the negative side: it brought out a
Gradual immersion in the practice began to teach other, more subtle
‘shadow side’ in me: jealousy (of other people who could do poses
lessons about living. Many people think yoga shouldn’t be so ‘picky,’
better than I), eagerness that went beyond a healthy state, anxiety
so much about props, so much to think about. For me, those were the
and nervousness around assessment situations.” —Renata Cardinal,
things that appealed to me and made me feel safe.” —Peggy Berg,
Introductory II, 64
Introductory II, 62 “ The attention to detail and the results… It seemed very genuine and grounded. The only aspect that does not appeal to me (then and now) is the heavy emphasis on Hindu-centered prayers. I respect it but do not want to feel ostracized if I do not participate. I do not like being told that I ‘must’ begin my classes with the invocation to Patanjali. I don’t, and as a studio owner, I do not feel that this is a way to attract students.” —Anonymous Certified Teacher
‘I was attracted by the precision of the poses; building a pose from the “foundation” is what brought me into the system.’
“ I first began taking Iyengar Yoga classes because my mother was a longtime practitioner. I was drawn to the advanced arm balances and inversions, as well as the wisdom and physical abilities of my teachers. I was a little turned off by Pranayama—a week of classes
“ Teachers are often full of dogma, lack joy, could be called mean and rigid.” —Anonymous student
each month devoted to breathing exercises and restorative poses didn’t seem as challenging and exciting as the backbends, twists, and standing poses.” —Naomi Lazny, student, 18
“ While acknowledging Iyengar Yoga’s “intelligent, methodical, physically-safe, knowledgeable teachers with apparently high levels of integrity,” one respondent wrote “many teachers can be rude and
“ The intelligence and incredible depth of our system is what attracted
abrasive to the point of being abusive” and of a “cult-like mentality
me. I was lucky to study with teachers that were compassionate and
(our way is the only right way)” that was “rigid, elitist, sophist” and
interesting. At 22 years old, I thought the people practicing seemed old
represented “too many burning hoops to jump through as a teacher.”
and they dressed funny. Obviously that was my immature state of
—Anonymous student
mind; I was often the youngest person in my class.” —Anonymous Certified Teacher, 38
“ I like the way the mind is so engaged in the physical actions and Guruji’s poetic images illuminating the Asanas with the philosophy,
“ The precision that obviously got right into the stiffness that I had.
but not the occasional harshness and perfectionist interpretation of
And I was happy to be hearing the philosophy behind yoga. I am an
the work.” While attracted by “teachers who gave instructions that
anthropologist by training and love to know the roots of things. The
were easy to follow” and who made “it feel safe,” the respondent was
only drawback to Iyengar Yoga is hard work and dedication. Laziness
put off by “teachers (who) were angry, not friendly while teaching.
is not accepted... ha!” —Jennie Williford, Intermediate Junior I, 37
Teachers were mean and bossy.” —Anonymous student
“ I needed the structure. I hated the structure.” —Suzy Pennington, Introductory II, 58
“ I love Iyengar’s wisdom—it is very detailed and intelligent. My body opened up immensely when I started working with the props. I basically only study with Iyengar teachers now. I feel they hold a high
“ I liked being able to take an intro level course starting at the very
standard and are more knowledgeable. I like all the Iyengar
beginning with everyone else. I did not like going to yoga classes with
publications. I honor and respect B.K.S. Iyengar’s teachings, but I do
all kinds of levels and little instruction. I also liked the discipline.”
not like the mental rigidity and politics. I think many Iyengar teachers
—Virginia Burdette, student, 54
continued on page 22
19
Spring /Summer 2011
Yoga Samachar
Starting Young and Sticking with It An Interview with the Youngest U.S. Iyengar Yoga Teacher
R
ose Goldblatt, 25, is the youngest Certified Iyengar Yoga
cb: You live in a fairly isolated area at the border of northern Vermont
Teacher in the U.S. She passed her Introductory II
and New hampshire. What is the demand for Iyengar Yoga there?
assessment last year and lives in northeastern Vermont. rg: I teach at my Dad’s studio in Littleton, NH. I have more than
chris beach: When did you start doing yoga?
70 students, and my classes average about 8-12 students. There seems to be an ongoing interest in our classes. The people in
rose goldblatt: I was 14, and I became a serious student at 15. I
this area do not really distinguish between one form of yoga or
had danced, though not seriously, and my father, David
another. There are a couple of other teachers in the area, but not
Goldblatt, had been teaching yoga since the 1970s. He was a
many. However, there is a demand for yoga. People in this rural
student of Dona Holleman in the early days of Iyengar Yoga in
area tend to be very self-sufficient. They chop their own
this country, and has continued to study regularly with Iyengar
firewood and grow food. Their down-to-earth practicality seems
teachers. The first workshop Patricia Walden taught was at his
to make them interested in the precision of the Iyengar method.
studio in Franconia, NH, around 1981. When my dance teacher
They also don’t have many preconceptions about what yoga is.
moved away, my father was teaching yoga in the studio in our cb: Many younger people find Iyengar Yoga to be less “exciting” or
house, and I began to study with him.
movement-oriented than some other kinds of yoga. We hold poses for a At 16, I went to a workshop with Patricia and fell in love with
long time and work on details. As a younger practitioner and teacher,
yoga. I said to myself, “This is my calling; I know this is what I
how do you feel about Iyengar Yoga versus other kinds of
want to do.” I wanted to study and study, and eventually become
yoga?
a teacher. At 17, I started going to Patricia’s Wednesday class in Cambridge. Then, at around 19, I decided I wanted to start
rg: I haven’t had much
teaching. Patricia told me I was too young to do a teacher
experience with other
training, but said it was all right if I began teaching some small
kinds of yoga, so
classes for young people.
it’s hard for me to
When I was 22, I began a two-year teacher training program with Janice Vien, and at 24 I took my Introductory I assessment. The next year I did my Intro II.
Yoga Samachar
Spring /Summer 2011
20
We need to get people to see how yoga can be transformative. compare. Coming from dance, I knew I needed strength and
spent was an important learning experience and I am scheduled
stability. As far as teaching Iyengar Yoga to young people, it’s
to return in December 2011. Overall, it was a good experience,
important to make things fun and exciting. You can still teach
and I learned a lot.
Iyengar Yoga with softness instead of rigidity. Patricia was an inspiration to me in terms of making things accessible, light.
cb: Are there ways that IYNAUS can reach out to younger people?
Young people don’t need to take things too seriously. rg: It’s not so much about attracting young people to Iyengar cb: Do you have young people in your classes?
Yoga as getting them to stick with it. They won’t want to unless they see how good it is for them, spiritually and physically. I
rg: Some—probably in part because I’m younger. But the
wouldn’t be surprised if even in the other styles of yoga very few
majority are not under 30.
young people actually come day after day, year after year. I bet those Bikram classes that you think have lots of young people
cb: have you been to pune yet?
have a lot of turnover. We need to get people to see how yoga can be transformative, and as yoga teachers we need to
rg: I went to Pune in February 2010. It was the month when the
continue to let ourselves be transformed and not get stuck in
bombing happened, which freaked me out so much that I had to
our ways.
go home early. However, the three weeks that I I think the fact that my dad and I do yoga together is very important. Discussing it with him has been invaluable and continues to be a learning experience for both of us.
21
Spring /Summer
Yoga Samachar
Survey from page 19
are unnecessarily harsh and judgmental. Instead of just correcting my alignment, they have made a judgmental comment about me when
How can we compete with other methods of yoga in attracting young practitioners?
they don’t even know me. For instance, a teacher screaming at me across the room: ‘That is an improper use of props!’ when I sat too far
Eleven percent said we shouldn’t compete, but should let the
forward on a blanket. Why not just ask me to sit farther back? Once I
students find us. The majority disagreed. We should give a new
leaned too far forward in Prasarita Padottanasana. A teacher told
generation of students what they value and need, including
me, ‘You are a typical teacher—overly aggressive.’ Again, why the
more Vinyasa—“Keep them moving”—and an approach that is
judgment? Can’t he just tell me to press my legs farther back? These
“joyful,” “lighthearted,” and “fun.” We should welcome students
things turn people off and they rarely ever happen in other systems
from other disciplines, become more a part of the overall yoga
of yoga. If you are a young person, are you going to go to a yoga class
community, and better communicate the strengths of Iyengar
where a teacher might yell at you? I don’t think so!”
Yoga. Other suggestions: competitive pricing, student discounts,
—Anonymous teacher
free classes, and other incentives. There was a call for younger teachers. A few respondents commented that assessment was
‘I may be in the minority, but I love props. The more props, the better.’
“scary” or too expensive, sometimes because of a lack of teacher training in their area. “ We teachers should vary our approaches to asana—and understand the different needs and abilities of young versus older students, developing approaches to challenge and teach to all ages. Look at the children’s classes in Pune—lots of action, work, laughter, challenge, and alignment. Some talk, but that’s not predominant in an
“ I was attracted by the precision of the poses; building a pose from the
atmosphere that’s challenging yet encouraging to the kids. For
‘foundation’ is what brought me into the system. What didn’t appeal
younger students, we should do lots of poses with two or three main
to me was the rough attitude of many teachers, still even today. Many
points taught throughout the class so they experience, learn, and
teachers try to emulate Guruji’s rough, no-nonsense approach, which
remember them. Move more, talk less—this works well for children of
turns many people off.” —Allan Nett, Intermediate Junior III, 64
all ages actually.” —Dean Lerner, Advanced Junior I, 60
“ I can get turned off by the rigidity and lack of personal expression.”
“ A much greater presence at yoga conventions. If we want to attract young people, we have to show young people practicing. We also need
—Anna Hindell, teacher, 32
to have articles appear in popular yoga magazines. Nowadays young “ My first teacher could be demeaning at times, which was hard to
people go for the sleek presentations, the fancy yoga booths at
receive and to witness. The instruction was good, and I found friends
conventions. We have to show more of our versatility, especially in our
in my classes that I bonded with. Later I found a teacher that was
advertising. We also have to move young people faster in the
kind, stable, and inspiring. —Aretha Blevins, Intermediate Junior I, 34
beginning classes without holding them for a long period of time while we give endless points. Students should be allowed to
“ Competition, authoritarianism (and) superiority do not appeal to me in yoga. Unfortunately, I do not feel compelled to become a Certified
experience the poses in the first few weeks without over correcting them.” —Joan White, Advanced Junior I, 67
Iyengar Teacher because of these characteristics, which seem to become highlighted as teachers develop themselves.” —Carla Helena
“ Lighten up, be less strict, use fewer instructions. Do more and stop less, show less. Think about how young people use technology and
Anselm, teacher, 39
social media. Their lifestyles support short attention spans. We should “ Iyengar Yoga helped me with severe lower back pain immediately, so I
tailor beginning classes to fit those expectations. In the beginning
kept returning. At the time (1988) I did not like that it seemed so dry,
classes at Pune, they don’t give very many instructions, not much
technical, and unspiritual. There was no integration of yoga
attention to detail and ‘alignment.’ I think our problem is partly that
philosophy, there were no Oms, no meditation in the beginning or end
after being drilled on that in teacher training, it is hard not to focus
of class (not a problem today!), and I didn’t like the elitism,
this way in beginning classes. It is a big turn-off to many young
condescension, and arrogance. I am very happy much of this has been
people.” —Sue Salaniuk, Intermediate Junior III, 64
worked out as the teaching of the style has evolved.” —Joni Yecalsik, “ Competition is a waste of money and time. What we’re doing is a
Intermediate Junior I, 53
service. To water it down and try to get into the mud with everyone “ The clarity of instruction is what spoke to me, right away. The
else is not validating what we do. We have high standards and should
precision. That we can approach the practice of movement of our
acknowledge them. Yoga is not a competition. If we follow the Yamas
bodies with a sharp intellectual mind. I do, at times, have trouble with
and Niyamas and the teachings of Guruji, and teach those students
the teaching style. It can be very aggressive.” —Anonymous student
who are interested in learning, they will learn and may be helped with
Yoga Samachar
Spring /Summer 2011
22
those problems that bring them to yoga. Those who ‘taste’ the
sanctity amid the stress of everyday. If we provide a place to play and
sweetness and goodness of yoga and feel a difference, may bring
explore other mind states, other ways of behaving and responding to
others. One or two stones make a ripple in the water. A few interested
adversity, then young people will come to Iyengar Yoga—and stay in
students will bring others, rather than the many who come for a quick
the community.” —Carrie Owerko, Intermediate Senior I, 48
taste, because they see an ad or free classes offered. I have learned this directly from my teacher, B.K.S. Iyengar, who has never
“ Bring more compassion, understanding, and joy into the teachings.
advertised his classes. There is no competition with this man or his
Less hard discipline. The discipline needs to come from within the
method, if taught correctly.” —Marian Garfinkel,
student.” —Betty Eiler, Introductory II, 76
Ph. D., Intermediate Senior III “ Smile more, be lighter.”—Allan Nett, Intermediate Junior III, 64 “ Because I was young when I started I don’t feel it’s a problem. I have students of all ages and I teach differently to different groups. With young people, you have to keep them moving, you have to keep their
“ We will become extinct if we don’t modernize.” —Anonymous Certified Teacher
attention. This is the methodology used in the kids’ and teens’ classes at R.I.M.Y.I. You can’t keep them standing in Tadasana for an hour,
“ A good way to attract more young people would be to offer more
throwing out arcane ideas. It’s not unlike the question, ‘How do you
classes for children. That way, there is a chance to ‘hook ‘em young!’”
keep kids in school?’ Don’t be boring! Kids today really need yoga. A
—Mimi Visser, teacher, 42
lot of them are so out of shape. They’re gaming all day and they have thumb injuries at 16. Odd things are happening with young people
“ One of the problems is that it is not ‘hip’ enough, and when the young
physically. I think they’re forgetting how to be young. The beauty of
peek into a class they see students of the age of their parents and
Iyengar Yoga is that it evolves. It’s so creative and dynamic a form of
grandparents. We also tend to be so serious and stern; there seems to
yoga, it evolves wherever you need to go. People take the teaching
be an unspoken law of how one has to be in class. The outer discipline
hierarchy as a negative, something that cramps their style, not
overtakes the inner and creates an unattractive wall. We must not
realizing Mr. Iyengar’s brilliance in creating a way to keep his
forget that it is fine to come to yoga for arbitrary reasons; what a
teachings flowing. Our duty as his teachers is not to fight with it or
great opportunity to introduce someone to Iyengar Yoga! Young people
become egotistical about it. We need to do our best to understand and
also like community; a space to gather, to sit around, read, or drink
impart his wisdom on this subject, not as rules but intrinsic principles
something.” —Lucienne Vidah, Intermediate Junior I, 48
for transformation.” —Anna Delury, Intermediate Senior II, 51 “ One thing this generation values is ‘living well.’ They prioritize this over fame, wealth, and career. Here is a link to the best report I know
‘Speed things up and keep them moving. They don’t care about quite so many details.’
of their generation. Perhaps tailor Iyengar Yoga to this profile.” See: http://pewsocialtrends.org/files/2010/10/millennials-confidentconnected-open-to-change.pdf —Allison Bailey, student, 49 “ People want to be with their peers. A teenage girl doesn’t want to be in class with a 60-year-old woman. When I start teaching I would segment my classes: Yoga for People Over 50, Yoga for Teens, Yoga for Kids, Yoga for Bodybuilders. Men have specific needs and they don’t
“ In Pune, when there are ‘young’ students (in their 20s), when the rest
want to be with flexible dancers. People are so competitive in their
of the class is winding down, the young group, under the supervision
early career that they don’t think the way other practitioners think.
of the teacher, continues on through to the final version of the pose.
They’re still looking at people on the other mats. If you want to keep
They shouldn’t be held back.” —Bobby Clennell, Intermediate Senior I, 68
them, you want to put them with groups of similar people.” —Christine Nounou, teacher, 59
“ Remember that the details which we have worked so hard to learn from the Iyengars are for experienced practitioners. Beginners to yoga
“ I think that what we ‘market’ to young people — that investing in
want and need to move, to feel their whole body, maybe to work so
yourself through a long-standing tradition with safe and effective
that they sweat a bit.” —Cathy Rogers Evans,
practice—will lead you where you want to be in terms of a yoga
Intermediate Senior III, 56
practice/lifestyle.”—Ruth Fisk, Introductory II, 53
“ Focusing on competition and ‘otherness’ can point us in the direction
“ Stop being the yoga of no. Stop making it so hard to feel welcome in a
of separateness. To market Iyengar Yoga to young people, we must be
class. A new person comes to a Level II class and they are told they
our best selves. Even young people tire of the harshness, competition,
are not welcome and they have to go to a Level I.”
politics, and pettiness of many workplace interactions. A yoga class
—Anonymous Certified Teacher
and community are an opportunity to have a little place of peace and 23
Spring /Summer 2011
Yoga Samachar
“ Above all, do not change the practice to make it more hip or
forms of yoga out there. There needs to be more dialogue and
attractive. Be true to the revelation we have received: ‘Alignment is
friendliness between Iyengar teachers and teachers of different
enlightenment.’”—Charles Tidd, Introductory II, 60
backgrounds, as opposed to keeping our method separate and cut off from other types. This is a more inviting approach, attracting people
“ To compete we must be more friendly and compassionate. We need to teach classes that are more fluid, free. Classes where young (and old)
of all ages to the teachings of B.K.S. Iyengar, and ultimately, yoga in its purity.” —Maureen Casperson, teacher, 38
people feel like they are moving, but at the same time are in a safe environment.” —Anonymous Certified Teacher
“ Put less teaching and more vigor into the practice. Teach it as B.K.S. used to, with fire. Iyengar Yoga has redefined itself as old people’s
“ A national publicity campaign, to be used by all studios, showing photos or silhouettes of different body types to help people to
yoga: too much talking, too many props, not enough sweat.” — David McDonald, student, 60
understand that they don’t have to wear spandex and compete with glamorous stars to do yoga and attain fitness.” —Anonymous student
“ I see our beginning teachers (teaching to beginning students) do way too much talking, not enough doing. Younger people want to move. We
“ Speed things up and keep them moving. They don’t care about quite so many details. I don’t mean it should be ‘dumbed down.’ I mean it
need to be sure that while we teach well and thoughtfully, the pacing is not painfully slow.” — Nina Pileggi, Intermediate Junior II, 48
should be more streamlined and flow a bit better.—Suzy Shapiro, “ A sense of humor goes a long way.”
Introductory II, 63
—Nancy Preston, Introductory II, 52
‘Don’t be so strict in looking for the most perfect pose. Keep it light and keep them moving. Smile.’
Should we “market” Iyengar Yoga to young people? Nearly 90 percent said “yes.”
If you feel that we should market Iyengar Yoga to young people, how do you think we can do so? Answers echoed those to our question about how we could compete with other styles of yoga in drawing young people,
“ Students need to have mental sophistication to appreciate Iyengar
suggesting a heightened profile in mainsteam yoga magazines,
Yoga. I look at it like opera. Most folks relate more easily to pop music,
social media, and online; workshops and demonstrations,
and that’s the way it is.” — Janet MacLeod, Intermediate Junior III, 62
including multi-style yoga conferences; and supplying information to high schools and colleges. We should encourage
“ When current senior teachers were young, we practiced everything.
younger teachers who can act as ambassadors to young
Nothing was forbidden because of our level of experience. There was a
students; classes for children and teens will lead them into the
sense of adventure. Our Guruji tried out ideas in class. One year feet
practice. Reduced fees were suggested and—again—a fast pace:
were wide, the next narrow (different purposes, different results).
classes that move, move, move!
Over time the study of Iyengar Yoga has included so many people, so far from the source, that a bureaucratic system has taken over. Our
“ More presence in yoga magazines using younger models. Right now
Guruji is playful and inquisitive in his practice, yet young teachers are
we are seen as exclusive dinosaurs. Many younger people don’t even
not offered that. Over the years younger teachers, trained in this more
know that Guruji is alive and still teaching and practicing.”
hierarchical organization, learn and teach accordingly. That scary thrill
—Joan White, Advanced Junior I, 67
of each class with Guruji has become a system of sequences, right and wrong ways to teach. Because of the scale and number of teachers,
“ Speed up the tempo. More jumpings, more kinetic Vinyasa. It’s not like
this may be safer. A price is paid, like that of children who are no
this has never been a big part of the method!” —George Purvis,
longer allowed to disappear in private adventure or seclusion, but
Intermediate Senior III, 61
must be supervised every minute.” —Anonymous Certified Teacher “Provide ways for people from other methods to try Iyengar Yoga. Get “ As Guruji has written, ‘mollycoddle’ beginners. Don’t be so strict in
Senior Teachers to teach workshops at mixed-method studios. Run ads
looking for the most perfect pose. Keep it light and keep them moving.
in yoga magazines about the Certification Mark. Online marketing is
Smile.” —Craig Kurtz, Intermediate Junior III, 56
really the best way to reach a young market. Young people are wowed by ‘fancy’ yoga demonstrations. Why not make viral several fun
“ There is no place for competition in yoga. If we want to attract young people we have to be open, accepting, and cooperative with the other Yoga Samachar
Spring /Summer 2011
24
demonstration videos? Look to other methods to see how they are marketing to young people. It is possible to do this without
compromising the Iyengar method and ethics.” — Aaron Fleming, Introductory II, 36
“ Class cost is the main reason young people do not study Iyengar Yoga. Also, earlier morning classes might be helpful—Eddy Stern’s classes at 6:30 a.m. are ‘young.’” —Anonymous student
“ All of the other types of yoga are being marketed; to continue to be a presence we must be on the same playing field. A greater presence in
“ The hype may get them in the door, but if the class is not a fast-moving
yoga magazines would help, perhaps having ‘celebrity’ students— i.e.
one that challenges them physically, they most likely will not come
Martha Stewart, Donna Karan—as part of the marketing.”
back. Most Iyengar classes are taught for older people.”
—Anonymous Certified Teacher
—Anonymous Certified Teacher
‘Market it as smart, solid, intelligent yoga. A practice that transforms all of you.’
“ Explain the health and wellness benefits and how they can use yoga to help them get through school. I have a high school student who is attracted by the positive results she gets when dealing with A.D.H.D. and anxiety. It helps her study more effectively.” —Claudia Kuhns, Intermediate Junior I, 61 “ Affordability. There are yoga centers that give classes for $99 a month.” —Lisa Beckwith Wolf, Introductory II, 45
“ As I peruse the yoga blogosphere and other media, people who don’t seem to be very familiar with Iyengar Yoga publish disparaging and
“ Go to publications that serve the demographic. Participate in yoga/
negative things about the method. And there isn’t much to counter it.
music festivals like Wanderlust. When there is a huge gathering of
The IYNAUS website isn’t all that appealing to the eye. And it doesn’t
yogis as in Central Park, participate. More integration into the larger
seem to be a very active voice for Iyengar in the US. Wherever there
yoga community, and stop being stuck-up about other yoga styles.
are inaccuracies published, they need to be countered.”
Support younger teachers coming up through the system and use
—Anonymous student
them as ambassadors to the greater yoga community.” —Anonymous Certified Teacher
“ Develop more children’s classes. Partner with schools or after-school programs; the institutes provide particularly good platforms for this.
“ Iyengar Yoga should be in every school’s physical education program.
Offer classes and workshops to the ‘coming-of-age’ group of 10-13
Children use rock climbing walls, they do competitive sports, but they
year-olds, as well as older teenagers.” —Victoria Austin,
need yoga. We have taught high school students, at-risk teenagers
Intermediate Junior III, 57
and football players! All have responded positively. The association could market to schools. Schools are very used to certification
“ Take a look at the myriad places that are daily filled with young
demands. They would understand the evidence presented, which
people (meaning the 20- and 30- somethings) and see what they do.
verified safe and effective training.”—Carol W. Nichols,
Lighten up. Move more. Get rid of some of the holier-than-thou
Introductory I, 60
attitude. Come down off the high hill of perfection. Just do it.” —David McDonald, student, 60
“ A social media presence. Ask younger people how you should market to them. Get more young people involved in helping do things at the
“ Start engaging kids at the middle school level, do true outreach into
institutes.” —Anonymous Certified Teacher
public schools, especially in NYC; you would reach minority populations and children from a socioeconomic realm that truly need
“ The classes for kids in Pune are all action, all the time! Guruji teaches
the coping mechanism yoga and activity provide—at a time when
and advises constant motion for kids, so what is your problem with
gym budgets and the likes are being cut. It would also lay the
that?” —Eleanore Wilson Williams, Introductory II, 73
groundwork for the next generation. They are limber at that age, and it would be something they could achieve and would feel good about
“ Iyengar Yoga is suited for everyone. It’s about correct movement,
being ‘successful,’ building much-needed self esteem.”
awareness, learning about your body. Then you start seeing the way
—Anonymous student
you interact with others, because of the respect and awareness you gained from yoga.” —Joanne Boccassini, student, 51
“ Teach Asana with a lot of movement! Link the actions from one pose to another doing several on one side and then the other side. Take the
“ By not coming across as dry and rigid. Softening and juicing things
arms up and down from Tadasana to Urdhva Hastasana and
up. Allowing for the tradition to evolve without the grip.”
Gomukasana. Roll from Paschimottanasana to Halasana.
—Carla Helena Anselm, student, 39
Inversions appeal to so many young people; tell them how great staying up in the inversions is for their brains!” —Becky Lloyd, Intermediate Junior II, 44
“ Demonstrations at town fairs and markets. I used to demonstrate gymnastics at local grounds for my school of gymnastics. It is 25
Spring /Summer 2011
Yoga Samachar
entertaining, exposure at the least, and youthful yogis would attract young non-practitioners.” —Kate Morse Harris, student, 30
“ The mission statement for our IYNAUS regional conferences advocated giving Intermediate Junior III teachers an opportunity to teach and gain exposure. This came from discussions in which Patricia
“ Younger teachers who can relate to the younger students; provide
Walden and some other teachers expressed the view that our
classes in locations where young people gather.” — Anonymous
community is made up of older students and teachers. That may be
student
true, but part of the reason for that impression is that our younger teachers have not been in the spotlight. To maintain the longevity of
“ Facebook page, Twitter, etc. It’s the best way to reach these kids.”
the Iyengar method, we must attract younger students. We considered ways to bring younger teachers into the mainstream, via the regional
—Trisha Brabender, student, 44
conferences. In the lead-up to the New England Regional Conference, “ Offer yoga in places where young people already congregate: colleges,
we experienced obstacles. Some longterm teachers were not moving
centers where young folks practice sports. It’s important to go to
forward on the certification path and still held Introductory
them.” —Janet MacLeod, Intermediate Junior III, 62
certificates. There were also Intermediate Junior I and II teachers with longevity who were active in the community. We decided to expand our spotlight to include them by having them teach. I support the idea of projecting a youthful image of Iyengar Yoga, alongside that of more
‘Don’t underestimate youth. They are fully capable of understanding and appreciating the Iyengar method.’ “ It has to have a fresh, interesting appeal. We will never win over the
mature practitioners and teachers. Both are valuable. We want to broaden our base of practitioners, and promoting younger teachers will bring newcomers into our classes.” —Linda Di Carlo, Intermediate Junior III, 60-plus
How is Iyengar Yoga suitable for—or not so suited to—young practitioners and others who may like a lot of movement and less instruction? Young people need Iyengar Yoga, several respondents wrote.
population that is always looking for the ‘next greatest new method,’
Others suggested ways to make the method more appealing to
but if we position ourselves in a ‘hip’ light, while keeping the
the young. The children’s classes at R.I.M.Y.I. were given as an
methodology, we may get more people to try our style.”
inspiration. Though an emphasis on alignment may put them
—Anonymous Certified Teacher
off, it was pointed out that younger students have a special need for correct alignment.
“ Market it as smart, solid, intelligent yoga. A practice that transforms all of you.” —Anonymous student
“ Iyengar Yoga is definitely suitable for young practitioners. I was young when I started and loved it. Some people like instructions. If
“ In marketing-speak there are four phases of customer-building:
someone wants a lot of movement, it’s probably just not a good fit.
awareness, trial, re-use, adoption. 1. Building awareness: What can
We have to find young people who like instructions and not
we do to make Iyengar Yoga as recognized as Bikram, for example,
concentrate on convincing people they don’t have to be doing jumpings
but without sullying our ‘brand’? 2. Inducing trial: How do we use
for the entire class. People who only like Vinyasa are probably not our
ethical marketing to get people into their first class? Can we segment
target audience.” —Aaron Fleming, Introductory II, 36
our community not by class level but by demographic groups, such as students? What innovative ways can capture the younger community,
“ Iyengar Yoga can be used as a tool in the Vinyasa or power yogi’s
such as holding classes at universities, giving age discounts, creating
toolbox—to tune-up the legs in warrior poses as an example.”
a Facebook page. 3. Encouraging re-use: How we treat newcomers in
—Jay Averell, Introductory II, 58
the class can have a huge impact on their return. Are we doing all we can to make people feel comfortable? Are we encouraging them or
“ I wish Iyengar was mandatory from elementary school up! If I had
screaming about their alignment? (which they may read as
been taught how to stand and sit and move, I could have saved
embarrassing them). If they come from another yoga lineage, are we
myself years of pain and the emotional aspects that come along with
respectful of their experience? 4. Ensuring long-term adoption: Are
a tight, closed chest.” —Alexis Pierce, student, 30
our pricing policies and scheduling flexible enough for folks who may not be able to be consistent in their attendance? Are we making the
“ Get Iyengar Yoga introduced in the high school, in extracurricular
non-teaching aspects of yoga ‘user-friendly’?” —Christine Nounou,
activities and with credit for PE time.” —Allan Nett,
teacher, 59
Intermediate Junior III, 64
Yoga Samachar
Spring /Summer 2011
26
“ This is where you learn to be safe in a pose, getting in and out,
gain greater mental focus while optimizing physical and mental
developing strength and endurance. Teachers can move the class along
health. Our communities could offer special trainings for teachers who
a little faster than they usually do.” —Amy Duncan, student, 59
wanted to work with young people. We already have great resources, with Rajiv and Swati Chanchani.” —Chris O’Brien, student, 48
“ Iyengar could easily be taught with more movement. We could train up younger ones to teach more safe yet fun Vinyasa-style classes in
“ Instruction has to be simplified, pared-down so it is meaningful and
the Iyengar spirit. I’ve been to R.I.M.Y.I. plenty of times and attended
accessible. Remember B.K.S. taught a fiery Vinyasa style for many
such classes. Ultimately, people who love yoga can appreciate our
years. A combination of Vinyasa and static work could be the way
style and learn to love our nuanced methods of instruction, but it has
to go.” —Cynthia Worby Nero, Intermediate Junior III, 54
to be presented with a light heart and a less rigid, dry style, which is a rut that many of our Senior Teachers seem to have gotten stuck in.” —Anonymous Certified Teacher
“ I have been in Iyengar Yoga classes that are incredibly challenging and full of movement and I have been in Iyengar Yoga classes where I am cold and bored. It’s up to the teacher to keep it interesting.”
“ Emphasize that alignment can actually help them do more, better.
—Anonymous Certified Teacher
Focus more on philosophy and the emotional effects of yoga practice. Emphasize the practice aspects.” —Anne-Marie Schultz, Introductory II, 44
“ I teach yoga at a private secondary school, so my ‘young people’ are 15 to 17. I’ve learned they want challenge. It’s important to focus on building strength and awareness and increasing awareness and
“ Emphasize movement and variety, not instruction. Guruji said, ‘To
stamina. Teenagers keep their focus better if you regularly introduce
teach young people, keep them moving.’” —Victoria Austin,
poses that are a little beyond them. They want to try exciting poses
Intermediate Junior III, 57
like arm balances and inversions. Even if they can’t do them well at first, having them test their abilities keeps young people motivated.
“ My son is 14 and recently had a few days of yoga in his 9th grade P.E.
Teenagers need to move. They complain about Surya Namaskar, but it
class. He said it made him feel so good he laughed.”
does them good to begin with a few rounds. Teenagers want to talk.
—Anonymous student
Even the more introspective kids are still just beginning their spiritual journey. They need to be encouraged to explore. During a class, I ask
‘Get Iyengar Yoga introduced in the high school, in extracurricular activities and with credit for PE time.’
them questions: Where are you feeling the sensation? How was it different this time? Does this pose remind you of any others you’ve done? What do you want out of this class? Young people today live in a world that is anything but subtle. Although they desperately need the subtlety and thoughtfulness that Iyengar Yoga emphasizes, they need help preparing to appreciate them.” —Anonymous teacher “ Iyengar Yoga is very clear and direct. Playfulness needs to be allowed. Some personality and laughter are healthy too. —Carla Helena Anselm, student, 39
“ We all know Iyengar is suitable for this population. Almost more than anyone, they need this type of practice. What could help distinguish
“ It’s suitable for all practitioners! Some of my teaching is in a gym, so I
Iyengar from the more flowing styles is emphasizing the well-
run across this all the time. I stay as dynamic as possible (verbally)
roundedness of the practice: the integration of standing poses,
and make sure there are strong poses with directions that will allow
backbends, forward folds, inversions, restoratives. And discussing the
them to go deeper, yet give alternate directions for those without the
importance of different types of yoga based on time of day, time of
ability to go that far. Students who don’t want my type of teaching
year, etc.” —Catherine S. Marquette, teacher, 34
simply leave. Not everybody will be happy with Iyengar Yoga.” —Anonymous Certified Teacher .
“ We meet students where they are. If they’re spacing out, as the Nintendo generation can do, find ways to grab their attention. We are trained to do that. Younger students may need a more concrete explanation of what the benefits are. They have a hard time slowing down and focusing. Many young people have been told they suffer from Attention Deficit Disorder and they become complacent, refusing to strive for greater focus and contentment, taking medication instead, often in an erratic manner. This A.D.D. complacency could change if we offered a strategy targeted toward students who want to 27
Spring /Summer 2011
Yoga Samachar
AN ethIcAl AttItUDe By Felicity Green The word “yoga” means a devoted
greater than our ego/personality, and we pay devotion to that—to the spark of the
practice that helps us become
Divine that is in each one of us.
integrated, authentic people, linking together mind, body, and spirit. It is a
We practice Asana and Pranayama to cleanse our systems physically and mentally.
spiritual endeavor we launch ourselves
These practices create space and freedom in the body, as well as strength. Through
into when we start to practice yoga and
them we learn which parts of the body are Rajasic, overactive, and which are Tamasic,
then decide that we want to teach
under-active. Sattva is the balance point between these two extremes. These are all
because we have been inspired.
integral parts of the practice of yoga, but as we are all unique, we will find different ways to express these aspects of ourselves.
To cultivate an integrated practice we first have to be devoted to the four
With regular practice of Pranayama, we move our awareness to deeper levels including
practices of Yama, Niyama, Asana, and
our attitude and understanding of Asana. Remember, B.K.S. Iyengar has said you are a
Pranayama. Most of us start with Asana,
beginner for ten years in Pranayama, so before you teach it, it is ethical that you have
and through a daily practice, we learn
an established daily practice for at least a year. It seems difficult for students to
about our physical selves. It’s also
establish a practice with their busy lives. But if you are serious about the path, yoga
through our daily Asana practice that we
practice has to be number one in your life. Set the same time and place in your daily
learn how to apply the philosophical
life for practice; do not try to fit it into the cracks of the day. As a mother with four
precepts to our bodies and teach yoga
children, I practiced every morning when they had gone off to school before doing my
to others.
housewifely tasks, so I know it can be done.
Set the same time and place in your
In Asana we learn to practice Ahimsa, non-violence, and Satya truthfulness,
daily life for practice; do not try to fit it into
through our bodies. We learn to practice with Brahmacharya, moderation, and
the cracks of the day.
Aparigrahja, how not to be competitive with others. Practicing Asteya, nonstealing, teaches us not to overwork one part of the body and allow another part
The Bhagavad Gita, another text which gives us a different view of yoga, indicates that
to be lazy and contracted.
selfless service is of prime importance. It tells us not to be attached to the fruits of our labor, and yet to do everything devotedly, and to the best of our ability. We need to
These principles are the ethical base for
apply all of this learning to our individual practice and to our teaching, as well.
yoga and should be applied at every level.
B.K.S. Iyengar encourages us to teach with energy, but we need to be in touch with the capacity of the students. Over-activity creates injury, and this is not moderation.
Saucha, the first of the Niyamas, is not just about external cleanliness but has
In the system of Iyengar Yoga there are lots of opportunities to practice the ethical
to do with our practice of Asana and
aspects of yoga. The organization has been based on students volunteering time and
Pranayama and living our lives with
energy to give back to the community. Another way is to not turn away any sincere
purity. Santosa is that state of
student because of a lack of money.
contentment that we reach when we stop comparing ourselves to others.
We live in a society where money is the measure of success and fulfillment. As
Tapas, burning zeal, allows us to do
B.K.S. Iyengar says, “We all have to have money to live, but we do not teach to make
everything we do in life with a sense of
money.” This is a very important attitude to embrace to keep our ethical standard clear
devotion and commitment. Svadhyaya,
and pure and in line with yoga principles. Teaching yoga is a vocation, not a career.
the study of ourselves, our actions, and behavior, must be a continuing practice.
Our teacher, Guruji, is the epitome of an ethical teacher. He does not teach to please
We need to study our thoughts and
his students. He makes a stand when he sees behavior that shows that the student is
attitudes, the stories we tell ourselves,
not open to learning or is not being humble. This sometimes appears harsh, but it is
our Samskaras, and our direction in life.
truly compassionate in that he sees that the potential of the person is not being reached.
Finally, we practice Ishvara Pranidhana,
Continued on page 29
the understanding that there is a power
Yoga Samachar
Spring /Summer 2011
28
regIoNAl NeWS
FroM the heArtlAND An IYNAUS and IYAMW Regional Conference in Chicago, Illinois, September 15-18, 2011 From the Heartland, the regional IYNAUS conference to be held
Open to students of all levels, From the Heartland will provide
September 15-18 in Chicago, will be an inspiring weekend of
Pranayama and Asana workshops each morning with Senior
Iyengar Yoga taught by stellar Senior Teachers and up-and-
Teachers such as Patricia Walden, Manouso Manos, Lois
coming teachers from the host region, the Iyengar Yoga
Steinberg, and Laurie Blakeney. In the afternoons, participants
Association of the Midwest (IYAMW). The conference will be
can attend a variety of special topic workshops with
held at Chicago’s Palmer House Hilton, an architectural
intermediate-level teachers. From the Heartland will feature
landmark rich with cultural history.
other special activities such as the “Chanting Room,” where participants can chant Patanjali’s yoga sutras with certified
Highlights of From the Heartland include the opening night
Iyengar Yoga teacher Leslie Freyberg of the American Sanskrit
keynote, “Room for Everyone,” by Matthew Sanford, Certified
Institute, an Iyengar Yoga “Movie House,” and “Dinner Circles,”
Iyengar Yoga teacher and author of Waking: A Memoir of Trauma
which will group visitors with a Chicago native to lead evening
and Transcendence. Matthew Sanford will share his personal
culinary adventures.
journey with Iyengar Yoga and paralysis to demonstrate the width and breadth of B.K.S. Iyengar’s vision, whose unparalleled
To help make Iyengar Yoga truly accessible to everyone, we will
work has created room for everyone to experience the heart
provide need-based scholarships and a community class for
of yoga.
Chicago teenagers. From the Heartland is open to yoga practitioners of all levels of experience, traditions, regions, and abilities.
Opening night will also include a live cello performance by Alicia Rowe accompanying film footage of B.K.S. Iyengar. In
Registration is now open. Visit the website at
addition to being a certified Iyengar Yoga teacher, Alicia Rowe is
http://www.iyengaryogaconference.com.
an avid chamber musician who has performed widely in North America in ensembles and orchestras. Ethical continued from page 28
As Guruji says in Light on Life, “We all receive God-given talents, and it is our duty to
IMIYA reorgANIZINg
develop them energetically to realize their full potential, otherwise it is as if we are turning our nose up at the gifts of life. But more than that, our talents, however much they may vary from individual to individual, when realized to the full, provide the link
A new Intermountain Iyengar Yoga
that will take us back to a reunion with the divine.”
Association is taking shape and needs volunteers to serve as board
In the system of Iyengar Yoga there are
members. IMIYA also hopes to create a scholarship committee to
lots of opportunities to practice the
support the ongoing education of its members in need. The website is
ethical aspects of yoga.
nearing completion; it will list all studios, teachers, and workshops in
Hopefully all Iyengar yoga practitioners—teachers and students alike—follow this
the region. Please check imiya.org
system that is proud of its clarity and ethical stance.
soon or contact the regional representative, Leslie Bradley, at
Felicity Green has an Advanced Certificate and was a founding member of the Iyengar Yoga Institute of
leslie@bluespruceyoga.com, if you
San Francisco, and she received the 2010 IYNAUS Lighting the Way Award for distinguished volunteer
have questions.
service to the Iyengar Yoga community. She has recently moved from Lopez Island, WA to Seattle. Felicity conducts classes and workshops in Yoga Philosophy and Pranayama. She sees students individually to help them develop a balanced practice. This is specially suitable for those with chronic difficulties. 29
Spring /Summer 2011
Yoga Samachar
book reVIeW
IYeNgAr YogA ASANA AlterNAtIVeS: the Neck AND ShoUlDerS by Lois Steinberg, PhD Reviewed by Jesse Moore Kelsch
Without a doubt, Lois Steinberg
themselves because of the tamas and the lack of consciousness that have built up in
understands the background tension
the joints over time.
that sufferers of neck and shoulder trauma experience on a regular basis.
Lois also addresses the difficulties that multi-part poses present to students with
This is why the first several poses in her
upper-body trauma. For example, Anantasana (Vishnu’s couch) is presented, but only in
new book, Iyengar Yoga Asana
its intermediate stage. She instructs the student to lengthen the armpit to the elbow
Alternatives: The Neck and Shoulders, are
to close the gap between the armpit and the floor. This preliminary action can be
very targeted and deep releasing poses—
unobtainable to those with stiff shoulders, so the student is instructed to practice this
so releasing and opening that I, with my
stage regularly. For Chaturanga Dandasana, Lois gives explicit directions for the hands,
own complicated history of shoulder
knuckles, elbows, shoulders, and sternum—directions to be maintained with repeated
injuries, imbalance, and mobility
practice from a nearly vertical position (hands on the wall at shoulder height)
limitation, almost cry in gratitude when
progressively toward the classical pose. The reason I (and maybe others) don’t come
practicing them.
into the full pose from straight arms is an instability in the shoulders that causes last moment misdirection of correct actions into incorrect ones. Through repetition of the
Even though her prescribed sequences
correct actions as we build up to the final pose, “strength will build intelligently,” Lois
start with exceptionally releasing poses,
tells us. I will certainly testify that I stand taller with a more expanded chest after
she goes farther than this because there
practicing this progression of variations even once.
is work to be done. Quite specific work, in fact. An example is Ardha Parsva
This book, like the first edition from 2000, is organized as a series of photos with
Hastasana, where the palm is placed on
captions, although this edition is much more extensive. The instructions are
the wall at shoulder height, arm straight
unequivocal, leaving no doubt in the student’s mind about what to do and how to do
out to the side. Lois directs the student
it. Lois also provides reasons for the instructions, including both immediate and long-
(and the Iyengar instructor who is
term effects. For me, an Iyengar yoga student with long-time shoulder trauma, this
assisting the student) to rotate this,
collection exemplifies the satisfying thoroughness with which the Iyengars continue
press that, move this here… and she
to “discover improved and innovative ways to address what ails the human race
tells us to feel the actions in the arm all
through the art and science of yoga.” As a teacher, I believe that therapeutic
the way to the sternum and upper back.
instructors will find this book indispensable. The teachings in this volume are so
This pose is a foundational, active
valuable because they thoroughly address the anatomical problems students with
reliever of chronic misalignment for the
neck and shoulder issues struggle with, and they provide clear solutions.
upper body, and it’s clear to me when practicing, when I feel the actions she
Jesse Moore Kelsch has been practicing Iyengar yoga for eleven years and teaching for five. She has
describes, that it should be repeated
passed her Introductory I teaching assessment and is pursuing Intro II. She teaches at the Granada Yoga
often. Lois’ clear instructions help
Studio in Alpine, Texas. Earlier in life, she carried a heavy backpack on one shoulder, had low self-
students organize the actions that they
esteem resulting in poor posture, had an unaddressed case of whiplash from a car accident, used to
wouldn’t have been able to discover for
reach for gallon jugs of water behind the passenger seat while driving, liked to throw a baseball without warming up, sat (and still sits) at the computer a lot, forgets to put ice on her injuries…
Yoga Samachar
Spring /Summer 2011
30
gUrUJI FeAtUreD IN petA AD “Energize your mind, body, and spirit. Go vegetarian!” says Guruji in a new public service ad for PETA, People for the Ethical Treatment of Animals. “If animals died to fill my plate,” the ad reads, “my head and my heart would become heavy with sadness. Becoming a vegetarian is the way to live in harmony with animals and the planet.” Certified Iyengar Yoga teacher Suzie Muchnick remembers how the ad came about. “Last year at a book signing event, Ingrid Newkirk, President of PETA, told me PETA had an office in Pune, in Koregaon Park. The last week I was in Pune, I finally connected with the Director of PETA India, who invited me to come by. The office staff, university students or graduates interning with PETA, were not yogis, and the only thing we had in common was our love for animals and the practice of ahimsa. I was excited to learn more about these young peoples’ lives; then they asked me if I would ask my teacher to create a public service announcement (PSA) for vegetarianism.” Muchnick, Intermediate Junior III of Naples, FL, says, “I told them how busy Guruji is, but they implored me, saying his stature in the global community could really make a difference. As succinctly as I could, I told Guruji of my visit to PETA and made my request. He reminded me that he is a lifelong vegetarian. Here are the wonderful results of his PSA.”
IYeNgAr YogA eVeNtS
IYeNgAr YogA proDUctS WANteD! Yogamatters is Europe’s leading distributor of Iyengar Yoga resources. Do you have any Iyengar products that you would like distributed in Europe? Please contact: paul@yogamatters.com
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, 12550 Third Avenue, #511, Seattle, WA 98121. Deadline for the Fall 2011/Winter 2012 issue is Sept 1, 2011. patricia Walden Intermerdiate Residential Retreat Nov. 8 – 13 Santa Fe, NM Contact: Gail Ackerman/White Iris Yoga 719.686.9642 whiteiris@newmexico.com
Dean lerner Sept. 30 – Oct. 2 Granada Yoga Studio Alpine, TX 432.364.2292 granadayogastudio.com jesse.veena@gmail.com
31
Spring /Summer 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
Watch Me Do Yoga: Children’s Workshop and Book Signing Nineteen children between the ages of 2½ and 8 showed up for a children’s yoga class and book signing at the Iyengar Yoga Institute of New York on December 5, 2010 to celebrate the publication of Bobby Clennell’s newest book, Watch Me Do Yoga. First off Clennell, Intermediate Senior I, read If The Nutcracker Did Yoga, a story written by a student at the Institute, choreographer Pamela Pribisco, and illustrated by Clennell. Carolyn Christie, another teacher at the Institute, enacted yoga poses mentioned in the story. The children’s yoga class followed. With the exception of helpers or picture takers (and, in a few cases, those who were ‘asked’ to stay by a very young child), adults left the room. “The class was pure magic!” Clennell says. “I was surprised at how intent, engaged and focused the children were. And their joy touched all of us. This teacher, the parents, the helpers, and the other yoga teachers who were present were all charmed and uplifted.”
The second hour was the book signing. Each child had to be accompanied by at least one adult, but in many cases, the children had brought along grandparents, godparents, uncles, aunts, and friends of the family. “Three or four moms had been in my prenatal class some years earlier,” Clennell said, “and were introducing me to their three- or four-year-olds for the first time.” The Institute bookkeeper, Elizabeth Pintos, provided mini-cupcakes. Each child went home with a balloon. “I treasure the memory of one child who went home with six balloons, which she somehow managed to squeeze, along with her mother and grandmother, into the elevator,” Clennell says. Watch Me Do Yoga, written and illustrated by Bobby Clennell. Published by Rodmell Press: http:// www.bobbyclennell.com/watchme.html
ce a l P icia Ind ere H IYNAUS 1952 First Ave South, Ste.1B Seattle, WA 98134
Return Service Requested
Photo by Tamar Kelly
www.iynaus.org
