YogaScotland 49

Yoga

SCOTLAND

MAGAZINE

Issue 49 • January 2016

Theme: The Ethics of Teaching Yoga

PUBLISHED BY

YOGA SCOTLAND

www.yogascotland.org.uk

sportscotland

Scottish Charity Number SCO20590

Governing Body for Yoga in Scotland

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Yoga SCOTLAND

Editorial Contemporary society provides us with constant reminders of both ethical and non-ethical behaviour, and back in the autumn I had three such experiences, which brought me face-to-face not only with the disappointing ways in which humans can behave, but also their potential for generosity and disinterested commitment.

The experience of online fraud came very firmly into the first category, but then I was called up for jury service, and despite the time-consuming nature of having to attend court several days running only to find I wasn’t required, I couldn’t help feeling impressed by so many fellow citizens also doing their civic duty and hence enabling the justice system to function properly. Then in the middle of the month the annual Doors Open Days brought home to me once more just how many people there are all over the place doing what they perceive to be the ‘right thing’, coming together for a cause, and giving up time and energy to be volunteers or trustees in all sorts of contexts, from museums of vintage buses to historic houses to religious buildings.

Opportunities to ‘do the right thing’ and live ethically – in terms of what we eat, the clothes we wear or the places we invest our savings – are more numerous than ever, and the public thirst for such information and opportunities has even led to ‘ethical festivals’ being set up, including in Scotland (see for example www.ethics.scot). Ethics are of course also central to the practice of yoga, and just as yoga teachers frequently refer to ‘coming back to centre’, in this issue we return to our core, the fundamentals of yoga, the root of our practice.

Once again we are delighted to open up the pages of our magazine to contributors who write from a range of perspectives, from within YS and from outside it, and from a variety of traditions. The bedrock of yogic ethics, the yamas and niyamas, are revisited in various ways by Andy Curtis-Payne, Swami Saradananda and Jason Birch and Jacqui Hargreaves, and Karen Nimmo also returns to them as she reflects on the Ethical Charter that she has proposed for YS. Claire Rodgers, Joanna Ritchie and Laura Wilson all contribute to the debate around teachers’ behaviour and attitudes, reminding us about the need to remain vigilant to the siren call of ego, the imperative never to take our responsibilities lightly and the need for clear boundaries.

Much of this is summed up in Paulie Zink’s concise list of advice for teachers and in an extract from a book by Donna Farhi which many of you will know well. Not forgetting of course our regular features: Meet the Chair, From the Archives, Desert Island Yoga and reviews. Here’s hoping some of this will be of interest to some of you!

In June Swami Saradananda, Jason Birch and Jacqui Hargreaves (who all contribute to this issue) will be teaching for us in Galashiels, where the over-arching theme will be ‘Roots’. We hope many of you will be able to join us in the lovely Borders of Scotland. In the meantime,

should you wish to contribute to the next issue, or comment on this one, or anything else regarding YS, please get in touch. .

Joy Charnley Editor

Cover photo Roseg Valley in Switzerland. Photo by Daniel Lines.

Please send us any photos you have which depict any aspect of yoga.

Upcoming Themes Future issues will focus on the following themes. Your contributions (and suggestions of other themes you would like to see covered) are very welcome.

May 2016 (deadline 15 March 2016): ‘Beginnings’ For more detailed information on Yoga Scotland membership, regional events, classes, training courses and more, visit our website: www.yogascotland.org.uk

Yoga Scotland Magazine Contacts Scotland Deadlines for advertising and editorial copy: 15 March (publication 1 May) 15 July (publication 1 September) 15 November (publication 1 January)

Editorial Address: Advertising address: Joy Charnley 34 Cromarty Avenue Glasgow G43 2HG

Maria Rawlings 6 Southwick Road Dalbeattie DG5 4BS

editor@yogascotland.org.uk

Tel: 07954 283966 maria@yogascotland.org.uk

Yoga Scotland magazine advertising rates also cover automatic inclusion on the Yoga Scotland website.

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Payable at time of booking. 10% discount for full year’s booking (3 issues). © 2016 Yoga Scotland. All original articles in Yoga Scotland Magazine may be reproduced and circulated without prior permission being sought, provided acknowledgement is given to the author and Yoga Scotland. Printed on Forest Stewardship Council (FSC) certified paper.

Disclaimer The views expressed in Yoga Scotland magazine do not necessarily reflect the opinion of Yoga Scotland. We reserve the right to encourage the expression of a variety of views on subjects of interest to our members. No item should be taken as Yoga Scotland policy unless so stated.

Design/artwork by Sue Grant 01848 200331

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Yoga SCOTLAND

View from the Chair At our Autumn Seminar in October, Gary Carter reminded us about the importance of seeing the body as a whole. He emphasised the union between every element rather than separateness, the need to integrate rather than ‘anatomise’, break things down. He also pointed out and demonstrated some connections within the body which were revelations to many of us, such as the leg (thanks to the psoas) actually ‘originating’ in the middle of chest and the difference it can make to imagine walking from the chest rather than from the hip. A complete change of perception.

A similar need not only to break things down, but also see connections and get a new view of things, has been at work within YS in recent months and we have been imagining (visualising if you like) a ‘different way of walking’ for the organisation: freer, lighter, more efficient. If you have seen the beautiful film Timbuktu with its fabulous scene of an imaginary football game, that is the feeling we have been aspiring to (although perhaps not always quite so successfully…) as we ‘kick ideas around’ and imagine possible ways forward.

Some results so far which we hope and trust will ultimately have an impact on the way the organisation runs and the level of member satisfaction include: creating budgets for every area of YS work (courses, OGT, Executive Committee) so we can plan ahead better; appointing new Anatomy and Physiology tutors for Foundation Courses; extending the use of online banking and payments; introducing Sage (for those who don’t know it it’s an accounts package which facilitates the recording and tracking of payments); changing the financial year so it corresponds to the teaching year; creating an Advisory Board; organising a session on non-violent communication for the Executive Committee; reviewing the work of subcommittees; reviewing the expenses policy so we can redirect funds as needed; working on a Strategic Plan for the next five years; discussing possible membership of the European Union of Yoga; working on the 2016/17 OGT programme, the June Holidays for 2016 and 2017 and upcoming Spring and Autumn Seminars.

Most of this is of course being done by volunteers and, like volunteers everywhere, the responsibility can often feel quite daunting, but all members of the Executive Committee feel very strongly that it is important for them to ‘give something back’ to YS and, with this in mind, the next few months will again be busy. We will be writing the Annual Report (which will once more be emailed out to all those who have an email address), preparing accounts (unlike some supermarkets we do not expect to be announcing a profit of ‘only’ several billion pounds!) and putting the finishing touches to the Spring Seminar and AGM. Please do come along in April (for one day or two) to meet/re-meet us, ask questions, and give your ideas and support. And of course if you feel able to contribute to the work of YS in any way – by standing for election to the committee, helping out at events or making a financial contribution for instance – your offer will be warmly received.

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Writing in November, I am aware that you will only be reading this after the new year, so I hope 2016 has got off to an excellent start for you, and that we will have the pleasure of seeing some of you in Edinburgh in April or in Galashiels in June.

Joy Charnley

Yoga Scotland Executive Committee Chairperson: Joy Charnley Email: joy@yogascotland.org.uk Treasurer: Teres Jones Email: treasurer@yogascotland.org.uk Secretary: Val Belk Email: secretary@yogascotland.org.uk Minutes Secretary: Kate Reilly Tel: 01899 220624 Email: kate@yogascotland.org.uk On-going Training Coordinator: Cathy Swan Email: ogt@yogascotland.org.uk Events & Communications Coordinator: Gill Gibbens Email: events@yogascotland.org.uk Magazine Editors: Joy Charnley and Judi Ritchie Email: editor@yogascotland.org.uk

Yoga Scotland General Enquiries

Telephone number 07954 283966

Contents 13 4

Editorial View from the Chair

15

News and Views

17

Thoughts for the Day/From the Archives

11

Meet the Chair

13

Mantra

15

The Ethics of Taking Yoga to Vulnerable Groups

16

Paulie Zink’s Ethics of Teaching

17

Exploring the Teacher-Student Relationship

18

Integrating Brahmacharya into Your Teaching

20

A Journey into the Yogic Culture of India

22

Yogic Reference Points

24

The Ethics of Yoga Therapy

25

Privilege and Responsibility – Teaching Yoga

26

Ethics and Yoga

27

What is Yoga Scotland?

31

Desert Island Yoga

32

The Yamas and Niyamas

36

Reviews

Yoga SCOTLAND

News and Views Executive Committee of Yoga Scotland: Who are we?

Gill I live in the Borders between Kelso and Berwick-uponTweed, so I have a lovely coast and beautiful views of the Cheviots. I am blessed. I have been on the Yoga Scotland Executive since 2011, and feel this really is a good way to put something back into a great organisation. I served as Training Coordinator for four years, but I have now taken on Events and hope I do a reasonable job.

Val I used to be a primary school teacher, but now I am retired, I have more time to volunteer for YS and can bring to the Committee the views of ordinary members. I enjoy contributing to the work of the Committee in less public roles such as organising insurance and posting out magazines. I have been practising yoga for many years and attend classes in Kilcreggan where I live.

Judi I live on the southside of Glasgow and am a set designer, working on a diverse range of projects from fashion shoots to food. I completed my yoga Teacher Training through Dru Yoga, but enjoy being a member of YS, and as I am now working fewer hours, I have time to give something back to the organisation.

Kate Since 2010 I have served on the Executive Committee of Yoga Scotland as Minutes Secretary. I have been practising yoga for about twenty years and have done the Foundation Course, the Living Yoga Course and Teacher Training. I am currently enjoying the Introduction to Ayurveda course.

Through the small contribution I make to the work of the Committee, I hope I am giving something back to the organisation I believe to be so very important to supporting and sustaining the yoga community in Scotland. I teach a weekly yoga class in the beautiful Borders village of Drumelzier and have a busy full-time job with the Scottish Schools Education Research Centre, where my role is to support teachers of biology from across Scotland in the delivery of the new curriculum.

Cathy I live in Perth with my husband Ian and we have two children and five grandchildren. I enjoy cooking, am a keen hillwalker and have taught yoga for many years.

Teres I am employed by the Energy Saving Trust (EST), where I work closely with the finance team and programme managers, offering assistance with the finance systems and guidance on budget-keeping. I am also responsible for the Environmental and Energy Management Systems (ISO 14001 and 50001) at EST. I am keen to bring my experience

to Yoga Scotland, helping with finances, promoting sustainable behaviour and contributing to creating structured processes only where they are helpful. I completed Teacher Training in 2015 with Yoga Scotland and teach two classes in Edinburgh.

Joy In a former life, I taught French at university, but I now enjoy teaching, studying and living yoga and volunteering for YS. I particularly appreciate the opportunity to be in touch with and meet members of the yoga community all over Scotland and beyond. Other favourite pastimes include reading, walking, cinema-going, travelling and sitting in and weeding the garden.

PVG Reminder Please remember that if you are teaching a yoga class for children or protected adults, you need to join the PVG Scheme and return to us the PVG Declaration Form (available from Maria). This is important for insurance purposes. Our PVG Policy can be consulted on the website.

Should you not currently be teaching such a class but decide to start one in the course of the teaching year, remember to get in touch for the form so we can update your records.

Could you be YS’s Events Coordinator?

We are looking to co-opt someone onto the Executive Committee to take over the job of Events Coordinator.

This involves being responsible for YS’s three main annual events: Spring Seminar/AGM, Autumn Seminar and June Holiday. There will be an opportunity to shadow/work alongside the current Coordinator.

Contact Gill or Joy if you would like further details.

Editor’s inbox ‘It looks beautiful. I LOVE it! Thank you. I am going to show my dog now that she is in your magazine too.

She is going to be thrilled too. : )’ ‘The tone and look of the magazine convey the sort of yoga organisation we want to be.’

‘I should also have said how much I enjoyed reading September YS edition.’

‘What a line-up of fascinating stories from inspiring teachers and practitioners.’

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Yoga SCOTLAND

Photo: Judi Freeman

Foundation Course, Polmont 2014-15

Zoe Knott General Postures Workshop

Saturday 27th February 10am-4pm The Eric Liddell Centre, Edinburgh This workshop enjoys delving more deeply into the postures we experience in a general yoga class. Throughout the day we will consider: 1 Why we work in particular poses 2 Stages to allow all abilities to progress safely 3 How to move in and out of postures in the safest way.

We will prepare for asana with specific techniques to stretch or strengthen relevant muscles and postures will be broken down and considered stage by stage. You will all find a stage you can work with and be given a path on which you can progress forward.

The day is appropriate for teachers, student teachers and keen yoga class attendees. If anyone has a question they would like to ask before booking, do send me an email zoeknott@tiscali.co.uk.

Cost, £50. To book, contact Linda Shand on 07803 523781 or email linda.shand@btinternet.com

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Reminder Articles should be sent to the Editor (Judi/Joy) and adverts to Maria by the deadline (dates in the magazine or on the website). Ads should be submitted as email attachments, in the format/layout you wish. We are endeavouring to improve the look of the magazine, so anything you can do to make your ad look more ‘professional’ will be welcome.

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Yoga SCOTLAND

Thoughts for the Day The Lesson Then Jesus took his disciples up the mountain, and gathering them around him, he taught them, saying: Blessed are the poor in spirit for theirs is the kingdom of heaven Blessed are the meek Blessed are they that mourn Blessed are the merciful Blessed are they who thirst for justice Blessed are all the concerned Blessed are you when persecuted Blessed are you when you suffer Be glad and rejoice, for your reward is great in heaven and try to remember what I am telling you.

Then Simon Peter said, ‘Will this count as continuous assessment?’

And Andrew said, ‘Will we have a test on it?’

And James said, ‘When do we have to know it for?’

And Phillip said, ‘How many words?’

And Bartholomew said, ‘Will I have to say it in front of the others?’

And John said, ‘The other disciples didn’t have to learn it by heart’ And Judas said, ‘What is it worth?’

And the other disciples likewise.

Then one of the Pharisees who was present asked to see Jesus’ aims and objectives and his list of priorities, then enquired of Jesus his profile components, his assessment tasks, his attainment targets and his personal record of achievement.

And Jesus wept!

Thanks to Gill and Pete Gibbens for passing this on.

From the Archives Minutes of the Meeting of the Scottish Yoga Association held at Broughton Adult Centre on 30th March, 1973 at 7.30 p.m.

In the Chair Mr W. Clark and 219 members and prospective members. Apology for absence was rendered on behalf of Mrs P. McTavish. The meeting was addressed by the Chairman who welcomed everyone and gave a brief resume of the success of the seminar held in Edinburgh in December last year. A proposal by Mrs Whyte to form the Scottish Yoga Association was approved unanimously and adopted. The benefits of the association were questioned

by Mrs Helen Hogg and Mr Clark was happy to bring out various points which would make the Association worthwhile. Mr Clark also hoped for Welsh and Isle of Man Associations to follow. […]

Mr Charles Jackson was unanimously elected Honorary President. Mrs Patti McTavish was unanimously elected Honorary President. Mrs Doreen Ford was unanimously elected Chairman. Mrs Helen Hogg was unanimously elected Vice-Chairman. Mrs Dorothy Mitchell was unanimously elected Honorary Secretary. Mrs Narissa Gibson was unanimously elected Honorary Treasurer. The following were unanimously elected to serve on the committee: Mrs Rosemary Fleming, Mrs Janette Gibb, Mrs Evelyn Paterson, Mrs Pat Lines, Mrs Jan McKenzie. Mrs Cummings and Mrs Nurse declined nominations.

Mrs Doreen Ford proposed that the annual membership subscription be fixed at 50p. This was unanimously approved. […]

The guest speaker for the evening, Mr David Cooper, was introduced and warmly welcomed by Mr Wilfred Clark. Mr Cooper spoke on Transcendental Meditation.

Also reported in the Newsletter of the ‘Council of the Wheel of British Yoga’ (predecessor of the British Wheel of Yoga), where the SYA was described as ‘an entirely independent Yoga coordinating body […] the brainchild of Wilfred Clark […] the area chiefly covered is from the mouth of the Forth to the mouth of the Clyde but members will be welcomed from anywhere in Scotland.’

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Yoga SCOTLAND

YS June Holiday Tutors Swami Saradananda Swami Saradananda is an internationally-renowned yoga and meditation teacher, who inspires students to want to practise, and the author of a number of books, including Chakra Meditation, The Power of Breath and The Essential Guide to Chakras. Having worked for almost thirty years with the International Sivananda Yoga Vedanta Centres as a senior teacher in New York, London and Delhi, she is now based in London, teaches yoga and meditation worldwide, and leads pilgrimages to India.

Jason Birch Jason Birch has been dedicated to the study of Sanskrit and the practice of yoga since 1996 and in 2013 completed a DPhil in Oriental Studies (Sanskrit) at Oxford University. As a scholar of yoga, his special interest is in the medieval yoga traditions of India, particularly those known as Haṭha and the Rajayoga. Jason is currently conducting post-doctoral research which aims to critically edit and translate ten unpublished Haṭhayoga texts and reappraise the history of Haṭhayoga in light of them. He has been invited to lecture

about the history, theory and practice of Yoga on various postgraduate programmes and Yoga Teacher Training courses and his published articles are available on theluminescent.blogspot.com and academia.edu.

Jacqueline Hargreaves Jacqueline Hargreaves, BE (Hons), E-RYT has a special interest in the Medieval Yoga traditions of India and Japanese Zen. She has travelled throughout India and studied meditation intensively for a year in a remote part of Japan. Her teaching combines the physical practices of Yoga with the therapeutic application of meditation techniques such as Mindfulness-Based Stress Reduction (MBSR) and Cognitive Therapy (MBCT). She has been a teacher of Mindfulness Meditation for over fifteen years and has been combining mindfulness techniques with postural practice for the past ten years, with an emphasis on assisting those with chronic stress, anxiety and depression. Since 2005, she has been invited to conduct workshops, teacher trainings and retreats in Australia, Singapore, United Kingdom, USA and Japan. She writes about the history and research of Yoga and Meditation for theluminescent.blogspot.com.

Yoga Scotland

2-Day Spring Seminar & YS AGM 2016 Rosabella (Rosamunde) Jordan Presenting Two Days of Yoga on Connecting to your Roots

10am - 4pm Sat 23rd April + AGM (1-2.30pm lunch & AGM) & Sun 24th April

The Gillis Centre, 100 Strathearn Road, Edinburgh. EH9 1BB (public transport: train to Edinburgh Waverley then buses 11 or 16 from North Bridge) Saturday + AGM: £25 (YS members) & £30 (Non-members) Sunday: £30 (YS members) & £35 (Non-members) Deal for both days: £50 (YS members) & £60 (Non-members)

All welcome to this two-day Spring seminar (AGM is YS members only), please bring your own lunch, yoga mat & a blanket. Teas and coffee will be provided.

For more details & booking form see the website www.yogascotland.org.uk For BACS payment, please email Maria on maria@yogascotland.org.uk

For more than 30 years Rosabella (Rosamunde) Jordan has been working with the ‘breath’, the ‘foundations’ and exploring the movement of the spine; working with yoga to find the lightness and space within. For the last 20 years she has been teaching a teacher training based on the ideas of Vanda Scaravelli. Touch is integral to the practice and she brings to yoga her experience of ‘Shiatsu’ & the ‘Naked Voice’.

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Yoga SCOTLAND

Yoga Scotland Annual YOGA Weekend 2016 Roots

Swami Saradananda Jason Birch & Jacqui Hargreaves & YS teachers

4pm Friday 10th June - 4pm Sunday 12th June

Jean Muir Student Village, Heriot Watt University, Tweed Road, Galashiels TD1 3JZ Price includes: accommodation, all meals, all yoga classes

£240 early bird booking before 30th April 2016 (YS members only) £250 early bird booking before 30th April 2016 (non – members) £250 booking received after 30 April 2016 (YS members only) £260 booking received after 30 April 2016 (non – members) £65 per day for Day Delegates 10am – 6pm For more details, paypal & booking form see the website: www.yogascotland.org.uk For BACS or cheque payment please email: maria@yogascotland.org.uk Accommodation at the Jean Muir Student Village visit their website www.hu.ac.uk/borders

www.yogascotland.org.uk

sportscotland

Scottish Charity Number SCO20590

Governing Body for Yoga in Scotland

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Yoga SCOTLAND

Yoga Scotland Want to go further with your yoga practice?

This course may be for you.

Foundation Courses 2016-17

Yoga Scotland offers three Foundation Courses in Aberdeen, Dumfries and Central Scotland (Polmont). Foundation Courses are designed to explore yoga in more depth and to support participants to develop a deeper personal practice and knowledge of yoga.

The Foundation Course is suitable for those who have at least 2 years practice of yoga. It is an ideal way to expand knowledge on the basics of yoga and its origin. This course lays the foundation for those who want to consolidate their own personal practice or progress to the Living Yoga Course or Teacher Training.

The courses run on 10 Saturdays between September 2016 and June 2017. They include a session on Anatomy and Physiology, access to a library of books and ordinary membership of Yoga Scotland. Students successfully completing the course will be awarded certificates.

Course dates and further information on the tutors and course are available on the website where you can also download a syllabus and application form: www.yogascotland.org.uk Course cost: ÂŁ555

Closing date for applications: Friday 27 May 2016

Please contact Elaine Samson elaine.samson@blueyonder.co.uk or admin@yogascotland.org.uk tel: 07984 743870 for any additional information.

Living Yoga Course 2016-17

The Living Yoga Course is an advanced course and attracts a wide range of applicants.

Students will usually have completed a Foundation Course and Teachers find the Living Yoga Course useful to refresh and deepen their own practice. The course is based in Polmont and held on 10 Saturdays between September 2016 and June 2017. The tutor is Marjory Watt. Students successfully completing the course will be awarded certificates.

Course cost: ÂŁ555

Closing date for applications: Friday 27 May 2016

Application packs are available to download at www.yogascotland.org.uk

Please contact Elaine Samson elaine.samson@blueyonder.co.uk or admin@yogascotland.org.uk tel: 07984 743870 for any additional information.

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Yoga SCOTLAND

Meet the Chair… of the Irish Yoga Association and the European Union of Yoga…Gabi Gillessen YS: Can you tell us a little about the Irish Yoga Association?

Gabi Gillessen: We are a democratic organisation with charitable status that aims to share Yoga with people in Ireland and abroad. It is an association of students, teachers and tutors from all walks of life that share the common desire to explore the personal and the universal on an exciting journey. Our foundations are the study of the classical Yoga texts, education through experience and Yoga as a way of life. The IYA provides a wide range of comprehensive courses, delivered by highly skilled and knowledgeable tutors who train intensively in order to teach from a spiritual depth.

YS: What does your work as Chair involve?

Gabi: The IYA management team meets once a month to discuss and plan issues, upcoming events, advertising etc.

Luckily the team is incredibly dedicated and members are responsible for their own areas of expertise, so my role is more one of coordination.

about myself in my practice, I take that learning into my everyday life and relationships. But to have the opportunity to apply the practice to a larger body of different cultures and languages is where I think the true learning is!

YS: Can you tell us a little about your family background and formative years?

Gabi: I have a very interesting past, being born to German parents in South Africa! It was turbulent growing up under the Apartheid regime, but it was also a huge awakening to the meaning of justice, equality and living in truth. I spent many summer holidays in Ireland as a child and moved to Ireland permanently in the 1980s.

YS: How did you first ‘discover’ Yoga?

Gabi: Two years after the birth of my son, back pain meant I could hardly get out of bed. A chiropractor recommended I try Yoga to strengthen the muscles around my sacroiliac joint. I must have had great teachers, because I was pretty much hooked after my very first class! And I soon discovered that Yoga offered so much more than stronger muscles.

YS: What are your main interests and hobbies outside Yoga?

Gabi: Yoga is pretty much it for me! Though I do love hillwalking, reading, music and dancing.

YS: What is your favourite Yoga book?

Gabi: Any and all translations of the Yoga Sutras. The

YS: What do you see as the main challenges currently facing the IYA? Gabi: I think upholding the importance of quality yoga teacher training and having Yoga recognised and regulated.

YS: And what about the EUY? When did you first become involved with them and what does your role include?

Gabi: I think I became the Irish EUY delegate in 2007 or 2008. This meant I attended EUY meetings and reported back to the IYA on Yoga developments in Europe. I was on the Zinal organising team in 2009 and 2010 and again in 2013 and 2014. After the EUY’s reorganisation process, I put myself forward as president and was elected in 2014 for a two-year term. It has certainly been challenging, but again I am part of a wonderful team who, like myself, believe in the importance of Yoga having a common voice in Europe. I have made many wonderful friends through my years of involvement, learnt many skills and met brilliant teachers whom I have then invited to teach in Ireland.

YS: What are the challenges EUY currently faces? The multicultural, multilingual nature of the organisation must be both a richness and a constant challenge!

Gabi: Yes, definitely both! The EUY has existed for over forty years and has grown significantly since its inception. I really see the Union as an extension of my Yoga practice: I learn

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Yoga SCOTLAND translation I am exploring at the moment is The Wisdom of Patanjali’s Yoga Sutras by Ravi Ravindra, who was the honorary guest at the 2013 EUY Congress in Zinal.

YS: A Yoga practice or posture you find particularly beneficial?

Gabi: I always return to Surya Namaskar and the many different variations of this practice. I feel it warms and loosens and aligns me on all levels.

YS: A Yoga teacher you find or have found inspiring?

Gabi: There have been many over the years, but I would say my biggest influences would have been Yogacharya Venkatesh for his knowledge of the physical body and Sraddhalu Ranade for his spiritual wisdom. I really believe though, that anything and anyone can inspire you if you are open.

Gabi: I know that it is already a challenge bringing together fifteen countries representing twenty-two federations, but I would like to see the EUY expanding! With the EUY’s new structure and way of working, every federation/delegate holds responsibility and has a role to play. This allows the space for more federations to become involved, to take ownership and for more work to be achieved. I believe it is vital for the EUY to represent and uphold Yoga in Europe and to be a united force that gives voice to all Yoga issues.

Above all I see the EUY as a platform where our combined Yoga knowledge has enriched us all.

YS: Three words that sum up Yoga for you?

Gabi: All life is Yoga – can we pretend that was three words?

YS: Cat or dog?

Gabi: Definitely Adho Mukha Svanasana!

YS: What would you most like to see happen within the European Yoga community and how might it be achieved?

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YS: Many thanks.

Yoga SCOTLAND

Mantra

by Jackie Le Brocq What do you remember about your first yoga class? And what made you go back for more? For me it was the relaxation at the end. Afterwards I sat trying to remember how to start my newly-acquired first car, a very old, very rusty, very temperamental orange VW Beetle, and thought ‘Wow! I have never relaxed in my life before!’ Thirty-six years of practice later, I might describe that feeling as catching a glimpse of an unchanging inner stillness which is not disturbed by external events, the inner witness; a few moments when the narrow confines of the limited identities we assume can be transcended, allowing a trustful surrender in the presence of pure consciousness. Meditation focusing on a mantra expands this glimpse. The mantra confines the mind, yet awakens an expansive deep inner silence, allowing the mind to rest in its own joyful nature in the presence of the infinite.

Mantra, Manas and Man all come from the same root: man – to think. So Man is the thinking animal; Manas is the lower mind which receives data from the senses, thoughts, imagination and fantasy, and doubts its own thoughts and perceptions, and Mantra is protection from that constant stream of thoughts. Mantra protects, guides and supports. It embodies the essence of power and wisdom, it cleanses and heals, it’s a highly refined tonic for the mind. Mantra is the mind’s best friend: knowing the very best place within you to rest and revitalise, it takes the mind to that place and allows you to find a space not contaminated by products of the mind, a space which at once feels as familiar as coming home and makes you wonder where you have been all these years when you could have been here in this blissful, joyful place.

Mantra japa (repeating a mantra) reveals something deeper within ourselves than could be seen on the surface, it uncovers the inner essence. A mantra is a group of words or syllables which is shrutti – heard by ancient sages in deep meditation – and has been passed down from teacher to student in exactly the same unchanging, indestructible, undisturbed form. The dictionary meaning of the words is often different from the actual meaning, which is gradually revealed with trustful regular repetition, perseverance and discipline.

So where to start? How do you find an authentic teacher?

The answer is, you don’t even try. You start with the best available teacher, which might be a person or a voice in a book or an intellectual choice from the best information available to you, and then the totally wonderful thing is that your own desire to learn more about yourself and the trustful repetition of the mantra will lead you to find the next level of teacher. I learnt to chant lots of beautiful mantras, initially because it felt so good to feel the vibration that is created by group chanting, then I came to feel that I should be focusing on one specific mantra and spent years looking for a teacher to tell me which mantra to use. Then one day I gave up looking for an external teacher and set myself the task of chanting Om Gum Ganapataye Namaha (the mantra for the removal of obstacles) forty times a day for forty days. Towards the end of that period I was asked at the last minute to teach asana on a weekend meditation retreat at Lendrick Lodge.

There, I was stunned to find my next level teacher: an authentic teacher who could initiate me in a mantra.

So where are you going to start? You could start with So Ham (pronounced so hum). This is the mantra of the breath.

Settle and relax the body in a stable upright seated position.

Find the breath expanding and contracting round your waist/low ribs and cultivate a smooth and even breath (no pauses, equal in/out breath). After a few minutes bring your awareness to the flow of breath in the nostrils, still smooth and even. As you feel the breath being drawn up your nostrils, mentally repeat So and, as you feel the breath flow down the nostrils, Ham (pronounced Hum). Synchronise the breath and the sound as perfectly as possible. So Ham magnifies the cleansing quality of the out-breath and the nourishing quality of the in-breath. It means I am That. Rest your mind on the sound of the mantra, letting your thoughts come and go without giving them any attention, let them come and let them go, without judgement.

With thanks to and inspiration from the teachings of Rolf Sovik and Pandit Rajmani Tigunait of the Himalayan Institute.

Further study: Rolf Sovik, Moving Inwards, the Journey towards Meditation.

See www.yogainternational.com Jackie Le Brocq, Mantra CD (£10 from jackie.lebrocq1@btinternet.com or 01683 220981)

Next SSYT Yoga Therapy training course in Galashiels, Scottish Borders 10 weekends starting September 2016 for qualified yoga teachers 18 month IYN registered diploma course For more info: www.scottishschoolofyogatherapy.co.uk info.ssyt@gmail.com suemclennan@gmail.com

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Yoga SCOTLAND

Yoga and Communication Two separate but linked days for students or teachers with

Andy Curtis-Payne

Polmont Saturday 21 and Sunday 22 May 2016 10.00-17.00 These days are an opportunity to explore communication through Yoga. Communication is an essential aspect of our lives but how often do we take time to practice and the reflect on the necessary skills? During these days we will reflect on what communication is, how we can improve our ability to listen and be heard. Both days will include both practical and theoretical sessions as well as group discussion and reflection, we will also use texts such as the Yoga Sutras of Patanjali to aid our further understanding of the topic.

Andy is a yoga teacher and teacher trainer with TSYP and divides his time between teaching workshops, classes and running TSYP training courses. He also teaches yoga one to one and therapeutically and has followed the teachings of TKV Desikachar for over 25 years; he regularly returns to India to further his understanding of these profound teachings. Andy has taught at the BWY Congress and Yoga Scotland's St Andrews event as well as all over the UK. He is currently the Chairman of TSYP, the new organisation set up to teach and disseminate the teachings of TKV Desikachar and his father Prof.T.Krishnamacarya.

Venue: Greenpark Community Centre, Polmont FK2 0PZ Cost: £40 one day. £70 for both days (£5 reduction for TSYP members) Information & booking form

Ann Hunter 54 Underwood Road, Burnside, Glasgow, G73 3TF 0141 647 1817 ann@athunter.plus.com 14

Yoga SCOTLAND

The Ethics of Teaching Yoga: The Ethics of Taking Yoga to Vulnerable Groups

by Laura Wilson

maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇyaapuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam (Samadhi Pada, 33) All that is mutable in human beings is harmonised through the cultivation of love, helpfulness, conviviality and imperturbability in situations that are happy, painful, successful or unfortunate.

Working with vulnerable groups in any capacity relies on an assumption that one is able to do so with great respect and sensibility and when working in a therapeutic capacity, perhaps even more so. Although in working with the mind through the body the therapist avoids getting into the intimate stories of the individual, there is still an enormous emphasis on processing emotions, which is inevitably deeply personal in its effect. There is therefore an added level of trust afforded to a teacher or therapist who is working with vulnerable individuals and the responsibility to maintain a code of ethics is one of the most important aspects to this work, requiring an enormous amount of integrity on behalf of the teacher.

What are the ethics that are most important?

1. We must ensure the mental and emotional safety of our clients at all times.

2. We must recognise the limits of the practice and our role and not attempt to be all things to all people.

3. We must have done our own work and used the practices we offer for our own learning before teaching them to others. Yoga in its therapeutic capacity can be extremely powerful and transformational and having a deep understanding and respect for the ways in which the different practices may affect our students is essential.

4. We must maintain professional boundaries at all times.

What defines someone’s vulnerability?

Essentially we are talking about people unable to protect themselves from harm or exploitation; this could be due to life circumstances, mental or emotional wellbeing, ill health or age. This covers a vast number of different people, which

inevitably means they also differ vastly in their needs, responses and expectations, and it is our role to meet these different needs on an individual basis.

The key therefore when working with vulnerable groups is to know the essence of the practice. As the teacher you must know what it is you wish for the group to come away with, learn or experience and to offer that to them in a way that is appropriate for their mental and emotional capacity.

There must be an understanding that less is more and that throwing everything at them at once is not only a disservice to the group, but also to the practice itself. Having the confidence and the intuition to know what will work when and for who is a skill that must be developed and honed before working with people who need this extra holding.

Many a time I have entered a space with a lesson plan in my mind to find the group facing me were not in the right energetic or emotional space for what I had imagined, and instead we have worked on something different. All yoga teachers and therapists must have this capacity to read the room and to allow their classes to respond to the participants’ needs, but this, in my opinion, is never more important than when working with adults with mental and emotional vulnerabilities. The work of a teacher in this context is to be grounded enough in themselves that they can hold onto the intention of the practice whilst responding to the immediate needs of the group. This of course becomes more complicated when the needs of the group differ greatly and in this case I would always recommend the assistance of staff members/carers/support workers to be available and practising too in case this becomes too much for the teacher to manage. As yoga therapists we are not and should not be expected to also be talking therapists, bouncers, counsellors or friends to our students. The professional boundaries must be put in place and adhered to in order to keep both the client and the teacher safe.

How do we prepare for the unexpected?

Of course every individual is different, but getting an understanding of the kind of group you will be working with is the place to begin. It is not always practical or possible to gain much information about a group prior to a session (and indeed I would recommend staying away from finding out about personal histories where possible), but getting a general feel for a group prior to a meeting is definitely best practice. Do they have mental health difficulties? If so what are they likely to be? Are they in recovery or in the process of coming off substances? Are they physically able and if not how might they be challenged in their movement? Are they likely to be medicated and

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Yoga SCOTLAND do these medications have side effects it may be helpful to know about? Do the group know each other? Are they attending the class voluntarily or as part of a mandatory programme? Do they have any experience of yoga, mindfulness or meditation? All these are questions I tend to ask when establishing a new group.

Meeting the group where they are In my experience another key factor is to meet the group on their ground, in a place they are familiar and comfortable with. This can take away a lot of anxiety associated with coming into a yoga class. I try to create a ‘yogic space’ with soft lighting, music and lavender eye pillows wherever possible, and allow the group to welcome me into their world rather than vice versa.

There are so many different tools in a yoga therapist’s toolbox that one is able to really tailor the practice to the needs of a group. From chanting to chakras to asana, to mindfulness, to nidra and meditation, visualisation and the endless practices of pranayama, we are rich in the options afforded to us, and this, in my opinion is the essence of why working therapeutically with yoga can be so powerful. We can use the model of the koshas to ensure we are meeting an individual or a group of individuals at a place that is right for them. For example, when beginning to work with a group of

people living with depression and anxiety, staring with the mind and mindful meditation (manomayakosha) may be extremely challenging, but working on the mind through the breath (pranamayakosha) may be a much less invasive way in. For others sitting still in pranayama may be impossible and instead working with anamayakosha and pranamayakosha together in gentle movement and breath may be the way forward. This can be a fluid and intuitive model to work with, and allows for constant dynamic development in response to the needs of the client or group.

Offering these transformational and healing practices to those who need them most is a great pleasure and an honour and as the work becomes more mainstream, my hope is that the sharing of the work remains professional, coherent and appropriate, to ensure the safety and wellbeing of those we look to help.

Laura is the founder of Edinburgh Community Yoga (www.edinburgh communityyoga.co.uk). If you are interested in attending teacher training on working with vulnerable and at-risk groups, please contact her (laura@edinburghcommunityyoga.co.uk) for more information.

The Ethics of Teaching Yoga: Paulie Zink’s Ethics of Teaching Always respect the sovereignty of each student’s personal space and ask permission to touch a student before performing physical adjustments or physical contact of any kind.

Offer positive reinforcement for a student’s practice regardless of a student’s ability.

Respect the religious and spiritual beliefs of all students and do not attempt to convert students into following any specific belief system.

© 2009

Do not insist any student perform or maintain a posture or activity s/he feels uncomfortable with.

Teaching yoga is a privilege and a service to the common good and should not be exploited as an opportunity for inflating self-importance.

Respect the position of authority endowed a teacher.

Always conduct oneself in a courteous and professional manner.

Refrain from engaging in any condescending, embarrassing, criticizing, discriminating, forceful, manipulative, or sexual behaviour towards students.

Know one’s limitations. Teach in a manner appropriate to one’s level of skill and knowledge.

Always be supportive and encouraging towards students.

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Always conduct business responsibly and with integrity.

New training course for massage therapists and/or yoga teachers

Chavutty Thirumal

S Indian Ayurvedic massage given by foot

Contact Sue McLennan or SSYT for more info suemclennan@gmail.com info.ssyt@gmail.com

Yoga SCOTLAND

The Ethics of Teaching Yoga: Exploring the Teacher-Student Relationship

by Donna Farhi

Reprinted by permission of Donna Farhi, author of Teaching Yoga: Exploring the Teacher-Student Relationship (Berkeley: Rodmell Press, 2006).

Because I have always held Yoga as sacred, I always considered that teaching Yoga would be a professional practice, to be taken as seriously as training to be a doctor, a therapist, or a priest. It was also clear to me that this would be a lifelong study. Because I have experienced in my own life, and witnessed in the lives of my students, the power that this practice has to both heal and harm, I know that teaching Yoga carries enormous responsibilities. In what other profession must one take into account the physical, psychological, physiological, emotional, and spiritual condition of an individual, and speak to all these dimensions in the course of teaching? (p. 3) While I believe that maintaining clear boundaries is always the teacher’s responsibility, I also believe that a great deal of abuse in our community would be prevented if students were to increase their own awareness about healthy boundaries. Some of this education happens through a teacher modeling clear boundaries. For instance, many students do not even consider that they have the right to request that a teacher not physically adjust them, or to ask a teacher to modify the way in which they are being adjusted. When a teacher asks permission to touch a student in class, she is subtly broadcasting to that student and to all the other students that they have a right to choose, and that they have a responsibility to engage a boundary-making process that feels comfortable for them.

While educating students about their choices is not the central purpose of this book, increased student awareness and education is an important component in reducing the incidence of boundary transgression in our community. The changes in our laws and public education about sexual harassment in the workplace has made a generation of women aware that they should no longer tolerate being inappropriately touched in the workplace or any place for that matter. It was the education of the women about their rights that made the most difference in challenging a common behaviour and making it absolutely unacceptable.

In the same way, I believe student education would go a long way toward reducing the incidence of abuse. Why is it, for instance, that the woman who is touched inappropriately on a bus calls it sexual assault, yet the same woman in the context of a Yoga class is uncertain as to the appropriateness of her Yoga teacher placing his hands on her genitals? Clearly there is the need to educate students that this and other abuses of power and position should not be tolerated. Let me be clear — it is not the student’s responsibility to prevent abuse from happening. It is always the teacher’s responsibility to maintain integrity in the relationship. The education of students about their rights, however, serves to reduce the chances that once abuse has taken place it will go unchallenged and thus continue. (pp.

37-8) When you feel yourself at risk of sexualizing a relationship with a student, you might ask yourself, Am I departing from the greater purpose of my role as teacher?

Am I departing from the greater quest, which is to help the student to discover his true identity? If we look deeply at the traditional purpose of Yoga practice, we will see that it is about self-realization, and, most specifically, the liberation of the person from a limited or false definition of self. When the teacher abandons this quest, he essentially removes the context for the student to continue her own spiritual quest.

Teachers should be clear that sexual ethics extend far beyond simply refraining from having sexual relations with students. Sexualizing the teacher-student relationship can take many forms: the way we look at a student or group of students, gestures that we use, our tone of voice, our choice of language, the physical proximity with which we work with a student, the clothing that we wear, and the quality of touch imparted during an adjustment. At a party or social gathering, it is easy to see who is ‘on the make.’ Likewise students can easily detect a lascivious intent in a teacher who is using his students to meet his own needs. (pp. 45-6) Yoga Scotland Magazine would like to thank Donna Farhi for generously giving permission for these extracts to be reprinted. Donna’s teaching schedule can be accessed by visiting www.donnafarhi.co.nz. She will be teaching an intensive in Edinburgh 20-24 May 2016.

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Yoga SCOTLAND

The Ethics of Teaching Yoga: Integrating Brahmacharya into your Teaching: Setting Healthy Personal Boundaries

by Swami Saradananada

One of the translations of Patanjali’s Yoga Sutra 2.38 reads: With the establishment of sensual restraint, you acquire energy and stamina. By walking the divine path, you gain vibrant energy. Honouring of all creation as divine inspires you with a passion for life. When your lifestyle is balanced, your vitality seems limitless.

Sutra 2.38 is the verse dealing with brahmacharya.

Although sometimes translated as ‘celibacy’, most modern yogis have trouble relating to this simplistic interpretation. I think it would be better to view brahmacharya as an attitude that helps you to create a harmonious relationship among the different manifestations of energy within your being: physical, emotional, sensual, sexual and the energies of thought.

Seen in this way, brahmacharya is an important yoga practice that enables you to consciously transform your physical energy (ojas) into spiritual energy (tejas).

How might this affect you when you are teaching yoga classes, which usually consist of the physical practice of asanas? Perhaps a good way to begin your enquiry is by asking yourself, ‘How able am I to set and maintain clear personal boundaries in my dealings with students, fellow teachers and the administration of the places I teach?’

As a yoga teacher, you may find students projecting many things onto you, and sometimes acting them out.

They may idealise you, rebel against your perceived authority, and often they will fantasise about you. In dealing with students, your personal feelings are probably less important than having a clear intention to serve, to inspire and to be a pure channel for the essence of the teachings of yoga.

You probably routinely work on a physical level with your students. If you do touch or adjust their position, it has to be clearly transpersonal and done in a non-sensual manner. Hands-on contact should leave absolutely no room for misunderstandings, for students reading in what isn’t there, nor should it stimulate wishful thinking. By setting clear personal boundaries you protect the safe space you are attempting to create for students to encourage each student to connect with her/his inner self.

You may also find that it is not advisable to invite students into your personal life or get actively entangled in their lives outside of class. This encompasses all aspects of the student-teacher relationship. It means not distracting students by confusing details of your personal life with the teachings themselves.

Recently, I spent several days at a friend’s home. On one of the mornings, I accompanied her to her weekly yoga class. After class, we (the students) went out for tea and discussed the teacher’s new girlfriend. For me, this was too much information about something that did not

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relate to our yoga practice. Although I had enjoyed the class, I felt that the teacher’s personal life was her own business.

Not sharing your personal life with students doesn’t mean that you don’t share the joy of your practice with each other. It simply means that you keep your relationship focused on the teachings themselves.

Some suggestions for maintaining a healthy student-teacher relationship: 1. Practise your own asanas and pranayama regularly.

They enable you to positively channel your energy. My teacher, Swami Vishnudevananda, used to say, ‘be a yoga teacher, not a preacher’. He was suggesting that you use your body and mind as a laboratory to see if and how your practice affects you. Whatever your findings are, teach from your own personal experience – not simply because you read something in a book or heard it in a workshop.

2. Your attempts to behave impeccably in all areas of your dealings with students, including the setting of strong, yet transparent and flexible personal boundaries, relate to your solar plexus chakra, as does your willpower, selfimage and self-esteem. Tuning into the energy of your manipura chakra enables you to connect with and understand the nature of your own personal power. It gives you the strength to teach with authority, also to organise and manage your life and your classes more successfully. When the energy of your solar plexus chakra is balanced and unblocked, you are a confident, energetic teacher who is able to be spontaneous. Students respond to your charisma and perceive you as being a teacher with a high level of integrity. They innately sense your inner strength.

3. Mentally review your interactions with students on a regular basis. Make sure that you are in no way abusing the power or the trust that they place in you.

4. Assess your choices in reading material, TV viewing and the company you keep. How do they help you to conserve your energy – and assist you in keeping your teaching focused and dynamic.

5. Become more aware of how much your own attitudes to sensuality are influenced by advertising and other media. Reflect on how those attitudes might affect your yoga teaching.

Yoga SCOTLAND

Introduction to Ayurveda: the yogic system of medicine for body and mind A 5-weekend non-residential 50-hour course approved by Yoga Scotland with Elizabeth Roberts, Ayurvedic Practitioner and Yoga Scotland Yoga teacher Sn. Bijam, Yoga Scotland/Satyananda Yoga teacher and Consultant Psychiatrist

June 2016 – January 2017 Room G25, St. Margaret’s House, 151 London Road Edinburgh (near Meadowbank Stadium)

Dates: June 18 & 19, September 10 & 11, October 29 & 30, December 3 &4, January 21 & 22 (2017) Cost: £480 for existing YS members; £505 for non-members (includes 1 year membership) “Ayurveda is the Vedic science of healing for both body and mind. Yoga is the Vedic science of selfrealization that depends on a well-functioning body and mind… The foundation of yoga should be Ayurveda and the fruits of Ayurveda, yoga”. (David Frawley).

Taster session Saturday 2 April 2016 10.30 – 12.30 St. Margaret’s House: cost £10 Full course description and booking information from Elizabeth Roberts, Horsleyhill Farmhouse, Hawick, TD9 8PT. Email: horsleyhill@gmail.com or tel 01450 870564

British Wheel of Yoga British B ritish Wheel Wh eel o of fY Yoga oga P Pregnancy regnancyModule Mo Module dule Pregnancy Tutor: Tu tor: Tutor: udy C ameron J Judy Cameron

Judy Cameron

open to aallll te achers w ho w ish to sspecialise p ec ia lis e open teachers who wish

open to all teachers who wish to specialise in a uunique nique aapproach pproach to ppreparing reparing w omen fo in women forr in a unique approach to preparing women for cchildbirth hildbirth childbirth

In In the the theMoment, Moment, Moment,72 72 72Berkeley B Berkeley erkeleyStreet, S Street, treet,Glasgow Glasgow GlasgowG3 G G337DS 77DS DS 30/31 June 2016 30/31 30/31January; JJanuary; anuary2/3 ; 22/3 /3April A April pril & & 18/19 118/19 8/19 JJune une 22016 0 16 C Cost: os t: £630 Cost £630 ForFo bookings For r bbookings ookingand s aand nmore dm more orinformation e iinformation nformationplease pplease leasecontact ccontact ontactJudy JJudy udyon: oon: n: cameron.judy@yahoo.com ccameron.judy@yahoo.com ameron.judy@yahoo.com www.yogaofbirth.co.uk Mobile: www.yogaofbirth.co.uk www.yogaofbirth.co.uk M Mobile: obile: 00779 70779 79 2207 07207 99389 3899389

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Yoga SCOTLAND

A Journey into the Yogic Culture of India

by Fiona Dewar

Photos: Fiona Dewar

We arrive in Mumbai in the early morning, load up our airconditioned bus and set off through the quiet streets. We miss the rush-hour traffic, which lasts several hours a day, and see the city that never sleeps. We are out of suburban Mumbai and heading up the ghats through the hill stations Lonavla and skirting past Pune as we climb higher. A few stops allow for coconut water, watermelon juice and muchneeded water as we leave the summer heat behind. We climb higher than Ben Nevis in a few hours to the village of Panchgani, originally founded under British rule as a place of retreat and fresh air. The breeze feels refreshing at 27 degrees and the tree cover is welcome.

Our hotel sits in one of the most scenic spots on the edge of the Krishna Valley, looking down across the river, up behind us is the second-largest volcanic plateau in the world, Table Land. The hotel, originally built as a nunnery, has been with the same family for three generations and feels like a home. The food is excellent and people make day trips from Pune just for lunch!

The outdoor space for Yoga sits amongst the trees, and creaking bamboos, birdsong and occasionally chattering monkeys are our only distractions. The sunrise and sunsets are spectacular each day and the place is blessed with tranquillity.

Our days start with an early morning yoga class and we recover quickly from the journey with a head and shoulder massage under the trees. Time seems to slow down as days blend into each other as we practise yoga morning and evening, eat delicious home cooking and go on wellorganised trips. We visit markets, temples and historic sights, travel in taxis and public buses and take slow walks

around the village and across the volcanic plateau. Our favourite stop is ‘Hilltop’, the local strawberry milkshake shop in the village...with its seasonal ice creams, with fresh strawberry, mulberry and fig!

We visit places way off the beaten tourist track, Pratap Ghat Fort famous in Maharashtra’s history and the tranquil Ganapati Temple in Wei. Our Saturday night involves a concert of Indian Classical music with some of India’s outstanding musicians giving us a small intimate concert, bhaitak-style. Our senses are immersed in the sounds of India.

The holiday ends with an overnight to Pune where we spend our time visiting the famous Agha Khan Palace, where Mahatma Gandhi was imprisoned, and the famous Chattursinghi Mandir. However for yoga practitioners the highlight is a visit to the home of our revered Guruji Iyengar, The Ramamani Iyengar Memorial Yoga Institute.

It is a two-week holiday, but in such a short time we experience a side of India that gives us a glimpse of India’s great cultural heritage and her ancient traditions. We leave refreshed, grateful and wishing we could stay longer.

Our next holiday is April 2016 and if you are interested please contact Fiona, deepchandi108@gmail.com for a brochure.

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Scottish Charity No SC016624

A WEEKEND OF YOGA WITH ALI FREEMAN ‘Listening is Loving'

Ali was introduced to the philosophy of Yoga and the practice of pranayama 32 years ago when he travelled in India. He has been practising ever since. Ali completed his training with Yoga Scotland in 2006.

Ali practices yoga because it gives him a vocabulary for his own experience.

He likes the simplicity of the Sutras particularly that they apply to anyone of any belief system whether scientific or religious. Ali is eclectic and follows no one school of practice and believes that each of us has our own practice to discover. His role, as a Foundation Course tutor, is to help others along on their own journey of self-discovery. Ali considers himself a lucky man who loves his job. View Ali’s website for more information: www.judaliyoga.com

Saturday, 1st October 2016 10.00am to 4.00pm Cults Kirk Centre, Cults, Aberdeen AB15 9TD (hot drinks provided, please bring a light packed lunch)

Sunday, 2nd October 2016 9.45am to 3.45pm

Fraserburgh Community and Sports Centre, Fraserburgh AB43 9TH (food/drinks not permitted at the centre but can be purchased at the café) Costs: £50 (£60 non GYA members) for both days, or £25 (£30 non GYA members) per day

Bookings by email to Gordon Edward on gyaseminar@outlook.com For further information on GYA please go to our website: www.grampianyoga.org.uk

GYA aims to offer yoga to all. Individuals who are restricted financially, or in other ways, may apply for support when booking.

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Yoga SCOTLAND

The Ethics of Teaching Yoga: Yogic Reference Points

by Andy Curtis-Payne The Oxford English Dictionary defines ethics as ‘the moral principles governing or influencing conduct.’ A second definition reads, ‘the branch of knowledge concerned with moral principles.’ So how can we relate or link these ideas or concepts to the teaching of yoga?

Yoga is an amazing and wonderful teaching; it can help us grow or develop (srsti krama), it can keep us stable in times of difficulty (stithi krama), it can help us heal (cikitsa) and allow us to explore and experience our true nature (adhyatmika) and all which that entails. To teach yoga, therefore, can also be an amazing and wonderful experience but, if I am going to facilitate someone’s development, help them find stability in times of difficulty, help them heal or aid them in experiencing something profound, I need to ensure that I am in the right place personally to be that reference point.

Any kind of teacher obviously carries certain responsibilities but, as outlined above, to be a yoga teacher carries certain extra responsibilities. People coming to yoga may be ill, vulnerable, uncertain or just very open, so how can I, as the teacher, ensure that I give my best through yoga?

For me the obvious reference points are the yamas, Yoga Sutras 2.30, and of course first amongst these is ahimsa, nonharming. We should not underestimate the profound power in this concept, as implicit within it is an attitude of care and respect for all, it does not just mean non-violence.

Ahimsa is the first of the yamas and the one that qualifies or governs the others, so what does this mean? It means that satya or truthfulness, the second of the yamas, must be tempered with skill and care for the student. I cannot just say something because it is true; the truth must be delivered in a way, time and place that help the student, not harming them in any way. This, of course, includes taking care with difficult truths, for these too can harm.

The same idea applies to asteya, honesty and integrity. As a yoga teacher I should conduct myself with respect to this concept in all my dealings with students and others at all times.The next yama is brahmacarya which concerns how we use and direct our personal energy, the literal translation implies that our energy is directed to the Absolute or the highest. My feeling is that in the modern context this may not resonate with everyone, so considering how my personal energy is used might be a more pragmatic approach. We may see this as having clear boundaries regarding our interactions with students both in the teaching environment and outside. Sadly in the modern era this seems to be an area where problems often occur, so due care is vital; I am reminded of the Bhagavad Gita,2.50… skill in actions… one of the famous definitions of yoga, in regard to brahmacarya!

Aparigraha is the last but by no means the least of these important reference points, and it implies a simplicity of lifestyle and a satisfaction with what we have. Again, not easy in the modern world, where we are surrounded by temptations to pursue more, bigger and supposedly better.

But if, as a yoga teacher, I can at least be aware of these vital reference points and endeavour to work with them as part of my practice of yoga, I feel I am better placed to care appropriately for all my students.

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There is another sutra where Patanjali, to whom the Yoga Sutras are attributed, gives guidance that is extremely pertinent for all yoga teachers: 1.33. This essential sutra indicates the correct attitudes we should cultivate concerning relationships with others, friendliness (maitri), compassion (karuna), joy (mudita) and to look and think carefully at situations where we perceive others causing difficulties (upeksa). It is the last of these that is perhaps the most fruitful to explore, as when others create difficulties we are apt to become defensive, aggressive, uncomfortable or anxious and as teachers we may well need to deal with challenging situations.

So now we have some guidelines to help us, reference points as I suggested earlier, how can we use them to ensure we are working and conducting ourselves ethically? I would like to consider three possible areas of support that can help us follow a healthy and ethical path. First amongst these is practice, my own personal practice, my development. It is not enough I feel to simply qualify as a yoga teacher and think we are there, job done! If I continue my own journey this will inform and inspire my teaching, if I attempt to put into practice the full spectrum of yoga’s tools it will support my development and give me a reference point for helping others.

The second area I would like to consider is the teachings or sastra; texts such as the Yoga Sutras can be invaluable in assisting our progress towards yoga, in keeping us on this rewarding but challenging path. Finally, and perhaps most difficult, is a teacher or guide for ourselves, someone who can help us understand the teachings but also help us to live and embody them. The question is who; where do we find someone we can trust and respect enough that we can hear them when they say something we need to hear, but perhaps are not quite comfortable with?

There is a concept called parampara, or successional teaching. I have a teacher, she has a teacher, and I have students and I am very fortunate in being in this happy position. For the last 25 years my teacher has counselled, guided, encouraged me and at times reined me in when it was necessary and for this I am everlastingly grateful. I accept that not everyone is as lucky as me, but at times we all need the perspective of someone with our best interests at heart. Within most fields of therapy a system of supervision should support those working with difficult or challenging situations, but also take care of the therapists’ personal issues.

And this is key, we ALL have issues, we ALL have times where our vision is clouded or distorted and it is at these times that an external reference point can be invaluable in helping us steer an appropriate course through a difficult situation. The Bhagavad Gita is a classic example of this.

Arjuna suffers a breakdown caused by a conflict of interests and asks his friend, Lord Krsna, to guide him as to the right course of action. Sadly we do not all have a personal avatar at our elbow whenever the need arises, but perhaps there is someone who we can trust and we can respect who can listen impartially and give a fresh perspective at times of need.

In terms of maintaining our own stability there is one final teaching I would like to consider, the Kriya Yoga of

Yoga SCOTLAND Patanjali, Yoga Sutras 2.1., in which Patanjali gives three areas with which we can work to support ourselves. First is tapas – self-discipline, not just practice but in terms of diet, lifestyle etc. Second is svadhyaya to which there are two aspects: study of yoga and the relevant texts, but equally important the ability to self-reflect. Finally isvara pranidhana, to accept that we do not know everything nor are we the centre of everything. If practised regularly, these ideas will reduce our confusion and lead us towards the goal of yoga.

In conclusion it has been possible only to open up this interesting and important topic in this article, I have provided a few references for you to explore if you choose and I would certainly encourage you to do so. Yoga is a precious gift, given to relieve and ultimately rid us of suffering, and to be a yoga teacher is to be part of this joyous journey.

Tayside Yoga

SEMINAR PROGRAMME SPRING 2016 BOTH SEMINARS IN Nilupul Centre 51 Reform Street Dundee DD1 1SL

Date 13 March 3 April

Teacher Kath McDonald Adam Shepherd

Sunday mornings: 09.45 – 12.45 Admission: £15

Further details from: Frances Morgan 07732 696 802 or, please e-mail: taysideyogaassociation@hotmail.com

Pathway to Peace A day of yoga

Enjoy the practice of yoga and meditation within the peace and tranquillity of the Orchard. During the day there will be the opportunity to walk the Labyrinth in the Orchard grounds – walking the labyrinth is a powerful and accessible meditation. with MARJORY WATT

The Orchard, Garden Cottage Spirituality Centre, Kilgraston, Bridge of Earn, Perth, PH2 9HN

Saturday 19th March 2016 : 10.00am – 4.30pm

£45.00 including vegetarian lunch : £10.00 deposit on booking Contact Marjory: 07787110363 or marjory@artmeditation.co.uk www.artmeditation.co.uk

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The Ethics of Teaching Yoga: The Ethics of Yoga Therapy

by Sue McLennan Sue McLennan, YS teacher and Foundation Course tutor, cofounded the Scottish School of Yoga Therapy (SSYT), registered with the Independent Yoga Network (IYN), in 2013 (www.scottishschoolofyogatherapy.co.uk). The first students completed the modular course in October 2015 and are now completing their case studies and assignments.

YS: For the benefit of those who may be unfamiliar with it, can you explain what Yoga Therapy is?

Sue McLennan: It is sometimes said that yoga therapy is the oldest system of holistic therapy. It is both remedial and preventative. Yoga practices and techniques can be used therapeutically for the treatment of many common ailments and medical conditions. Yoga therapy aims to bring each individual towards wholeness and health by correcting imbalances which cause malfunction, disease and suffering in the body, mind and spirit. Yoga therapy can also be used prophylactically so that we maintain an optimum level of health and well-being. Simplicity is the key in a holistic approach.

Just as there are different paths and styles of yoga, there are also different approaches to yoga therapy. When I studied yoga therapy in the early to mid 1980s at the Institute of Yogic Culture in Trivandrum, under the guidance of Dr B. P. Pillai, individualised programmes were designed and tailored to each individual’s needs. The practical focus was on breath kriyas to cleanse the internal organs, preliminary stretches followed by appropriate asanas to keep the body strong and supple, dietary considerations (from an ayurvedic and siddha medicine perspective many diseases originate from poor digestion, assimilation and elimination), self-massage, pranayama and meditation. My training was holistic and I would describe myself as a holistic yoga therapist.

YS: What sorts of health problems/conditions might yoga therapists work with?

Sue: A yoga therapist works with a wide variety of health problems/conditions e.g. digestive, musculoskeletal, respiratory, cardiovascular, nervous system and immune system issues etc.

YS: In your opinion, what skills or qualities are particularly required for a yoga therapist?

Sue: To have an established daily meditation practice, ongoing self-practice and enquiry, confidence, competence, intuition, body-mapping skills, listening skills (empathy, respect, genuineness and acceptance), awareness of the client’s narrative and ability to identify themes both past and present which are influencing the client’s current situation, placing the presenting situation within a philosophical framework (koshas, doshas, chakras, samkhya, vedanta etc), openness to what arises, awareness of boundaries, transference/countertransference, ability to design simple

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and effective practices for each individual client, build up knowledge of and research allopathic conditions/labels.

Yoga teachers are trained and experienced in taking classes and responding to the individual needs of those in the class. Working as a therapist requires a different, extended skill-set. The SSYT course is designed to facilitate a transformation of teacher to therapist.

YS: What does the training consist of?

Sue: SSYT provides a holistic training. Trainee yoga therapists are taught to view each client as an individual, ie work with the whole person, rather than with a condition or label. The course is based on the framework of the koshas as well as the essence of other yogic philosophical ideas and ayurvedic principles, body-mapping, marma points, Dr Pillai’s system of breath kriyas and pranayama, massage/bodywork techniques and counselling skills. We also revisit and deepen our understanding of Western anatomy and physiology to place common ailments and conditions in an allopathic context, as many clients come with an allopathic label. There is a good mix of practical work and theory. Client/therapist role play and live client sessions help establish confidence in the trainee yoga therapist to work in a safe and therapeutic environment. The small-group training situation also allows for personal sharing and development.

YS: How would a potential client know that someone presenting themselves as a yoga therapist had the appropriate skills and training? Is there anything particular to check or look out for?

Sue: That’s an interesting question! It’s always difficult for a client to know at the beginning of working with any therapist/teacher if they have the appropriate skills/training.

A potential client can ask for evidence of qualifications (yet how often is that asked for? I’ve never been asked by a student or client to see any qualifications!) So much is involved in the therapeutic relationship – sometimes even more than the particular therapy/technique on offer. I often offer a short, free initial session to discuss what the client is looking for, for the client to ask questions and for us both to decide if we want to go ahead. Whether one does this or not, it’s often clear after the first few sessions if the client feels they want to continue. That could be because they feel the therapist has appropriate skills and training or because a good enough therapeutic relationship has been established for the work to progress.

YS: Can you say something about the boundaries needed for successful yoga therapy?

Sue: Similar boundaries as for any other therapeutic relationship including: confidentiality (including awareness of up-to-date legislation), time boundaries, respect for the uniqueness of each individual, safety of the client, no sexual or inappropriate emotional relationship with the client, ensuring up-to-date records are kept and protected, only

Yoga SCOTLAND allowing disclosures with the client’s written consent unless required by a court order or ‘in the wider public interest’ (and knowing what that term legally entails).

YS: If a client did have any concerns about a yoga therapist, is there a complaints procedure?

Sue: Every yoga therapist will have approved and appropriate professional indemnity insurance which will include a complaints procedure.

YS: Is there anything else you’d like to share with readers?

Sue: As you said in your introduction the SSYT diploma course in yoga therapy is registered with the IYN. Ahimsa, satya and svadhyaya are IYN’s underlying principles for any teacher or school registered with them. It was for this reason that IYN was chosen as the registering body for SSYT as these also are the underlying principles of SSYT, as is Yoga Sutras 1:2 Yogaha cittavritti nirodaha.

YS: Many thanks for sharing your insights with us.

The Ethics of Teaching Yoga: Privilege and Responsibility - Teaching Yoga

by Joanna Ritchie On a recent train journey, excited conversation drew my attention as two young women discussed their forthcoming three-week trip to Thailand to do a Yoga teacher training course. Problem? They had never attended a Yoga class in their lives.

What is this X-Factor aura that has elevated Yoga teaching to aspirational heights where those who know nothing about it still wish to teach it? Is it simply the fact that everywhere we look Yoga imagery is present and with it the famous boast of how it has changed their lives? Is it the ease of access to quick courses, without the prerequisite of practice and experience? Reducing Yoga to just another class you can take at the gym is completely missing the point. It strips the practice of its dynamism, essence and possibilities.

What brings any of us to a yoga class in the first place? A desire to feel better in some way…perhaps by feeling physically fitter, or mentally calmer, or even to make new friends. What we should find there is a new world opening before us where the physical and emotional awareness developed within the class seeps out into our day-to-day lives. On the simplest level the ease of movement is reflected in tying our shoelaces without difficulty; the ease of mind mirrored in the way we deal with our angry teenager or stresses at work. But what of those who come to class for more specific reasons, such as those who are in chronic physical or mental pain? The recognition that dis-ease, no matter what kind or how long established, may be eased with the application of yoga can only highlight the potential of this practice and the seriousness with which its study should be approached.

Manas eva manushyanam karanam bandha mokshayoho As the mind, so the man; bondage or liberation are in your own mind Ancient Sanskrit saying The mind is at the centre of Yoga, not the body; the body is simply a tool to access the mind. Yoga is a multi-layered practice and all of these layers must be embraced for our practice to be Yoga. It is an ancient science founded upon and enriched by personal practice and learning over millennia.

Direct experience in the form of Svadhyaya, self-enquiry, should be the essence of our own practice where we each explore our capabilities at this moment in time without reference to our past or future expectations. This is not an

easy task. Ego and ambition, laziness and distractions get in the way. However, this journey of self-enquiry has as its compass sthiram sukham, where we seek comfort, stability, groundedness, release…even deliciousness…and this is the magnet to keep us on course, the magical and secret attraction that brings strangers to the mat.

The journey of Yoga is the journey to Freedom. The ability to bring your body and mind to a state of sukham sthiram is incredibly powerful and only open to those who have discipline, tenacity and devotion. It is only by travelling this road ourselves with its challenges, distractions and roadblocks that we can heal ourselves and access that deliciousness that initially dissolves our physical dualities, then the dualities of breath, of being and leads us to the recognition of Oneness with everything. It is a journey of growing awareness; becoming aware of what we do and how we do it, what we say and how we say it, what we think and how much we think it; realising that what we say and do and think has a profound effect not just on ourselves but on everyone with whom we have contact. A journey of recognising our habits and letting them go as we establish healthy ones that benefit us and others.

Yoga is an experiential practice, not an intellectual exercise. No amount of book-reading or anatomy study will teach us what we need to become teachers. Our own journey through practice on and off the mat sets the sound foundations from which we take on the serious and important task of guiding others on their same journey. Our preparedness for that task is not to be taken lightly, on a whim of desire to be ‘The Teacher’. How well do we understand what works to release tension from the body and mind? How easily can we assess a class of students and know the best practice for them today? The questions are many and the answers must be honest. It is a most serious consideration, for ‘in what other profession must one take into account the physical, emotional, psychological and spiritual condition of an individual and speak to all these in the course of teaching?’ (Donna Farhi).

The profession of Yoga teacher is as important as that of doctor or therapist, since it is the duty of any Yoga teacher to see their students safely along that road of holistic transformation. Consider for a moment the length of time it takes to qualify in the medical world, where only the human body is for consideration. What is being taught in Yoga is a

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Yoga SCOTLAND way of life, a way of being, and the teacher must be that example of ethical living in order to be able to teach honestly and with integrity. A life based on the moral guidelines of sensitivity, honesty, openness, focus, generosity, acceptance, passion, self-enquiry, and direction laid down by Patanjali is the prerequisite for teaching Yoga.

This nurturing of self-awareness on the path to integration is not something that can happen in a weekend, a week or a month. Just as walking and talking cannot be forced on a young child and they must come to fruition spontaneously, so it is with your practice both off and on your mat. If you were to walk away from all your responsibilities and devote yourself full-time to your practice, it may be possible to make your way far enough along the path in one or two years to

be prepared to learn how to teach. But can any of us say that we would be able or willing to sacrifice everything to take this path? Realistically it takes years to build the knowledge and develop the skills and practice with the help of experienced teachers to reach the stage where the consideration of teacher training is an ethical and viable option. It cannot be hurried, since it has its foundation in sukham sthiram. Then, having trained, it must be realised that the journey continues, for you can only guide your students as far as you yourself have travelled along the road.

‘It is only when the correct practice is followed for a long time, without interruptions and with quality of positive attitude and eagerness that it can succeed.’ (Sutra 1.14)

The Ethics of Teaching Yoga: Ethics and Yoga

by Claire Rodgers

Whilst many of us are shocked and saddened by revelations of unethical behaviour and abuse of power in the yoga community, we may struggle to even imagine how such behaviour can arise. Does it develop slowly over time? How does it remain hidden or unquestioned for so long? How can teachers, long-term practitioners of yoga, familiar with its philosophy and principles, stray so far from the yogic path?

When we look at the bigger picture, stories of abuse by those in power, in the media, in politics and in religious organisations are sadly not rare, and we may feel fatigued at yet more exposure of a subject met with abhorrence and disdain. On an even wider level, we may ponder that universally, the dark side, the hidden shadow, is being released and over time will be integrated, allowing us to reframe stories of this shadier side we would rather avoid, as part of the greater evolution of consciousness.

We can then potentially minimise or ignore these revelations, knowing this doesn’t apply to us, as teachers following the yogic path. We can see it as something ‘other’ than ourselves, or as part of a much larger, perhaps intangible universal progress, and so continue in our teaching, knowing ourselves to be immune to this shadow side. However, it is always useful to step back and re-visit the subject of ethics, so we can remain aware of the grey areas to help keep us on track.

To begin with we need to acknowledge our own shadow side, allowing this to emerge in our yoga and meditation practice, able to discern and discriminate what our motives are and the purpose of our desires, intentions and behaviours. No easy task, of course, but when we begin to acknowledge our insecurities, our need for approval, our many frailties as human beings, we become more able to guide others in an ethical manner. As teachers, we attract seekers; people looking to find some kind of internal peace, people troubled by their own, internal struggles, many vulnerable and full of self-doubt. In an increasingly individualistic culture many of us feel alienated and alone, and can find a sense of belonging in a class, a sense of acceptance, of being amongst like-minded people, fellow

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travellers on a path. Our students often look to us, the teachers, to provide a framework, a philosophy, a way to live and some kind of validation for themselves as human beings.

As teachers, we are only human, at risk of being flattered, of feeling gratified, all of us vulnerable to having our ego fed as we see our classes grow or our students progress. The student who gives us lots of positive feedback, favourably comparing us to other teachers, needing special attention and advice, whilst seeming innocuous, often plays into our particular psychological frailties, and our awareness of this may help us become more mindful of our boundaries and more questioning of what our role as a teacher is. Are we a facilitator, a guide, a fellow traveller offering support, education or advice, or, are we an expert, the holder of special knowledge, a leader, sage or guru?

Wariness of being the expert, willingness to learn from our students, and others in our life, the ability to say ‘I don’t know, but I can try to find out’, helps us remain observant of our insecurities and flaws, and question our behaviour and motives. In doing so, we enable students to find within themselves their own guru, instead of looking outside of themselves, to us, or to others, to validate their experience, or tell them how to proceed in life. We can only encourage our students to practise, to acknowledge without judgement their own darker thoughts and feelings, or their striving for praise or progress. Remaining observant and supportive, of both ourselves and our students, we can all learn at our own pace, not anyone else’s, in a manner right for us, and in doing so, perhaps find discernment and wisdom from within, particularly as we uncover our shadow side.

To do so, we must remain forever a student as well as teacher, maintaining our own practice, striving for integrity, and allowing patience and kindness for our own and others’ frailties as we journey to uncover our truth. To help us within our practice and our teaching, we can draw upon the chakras, the energy centres of our body. From mooladhara, we draw upon earth energy, helping us stay grounded and present. From swadisthana, we draw upon creativity,

Yoga SCOTLAND helping us to remain flexible and able to go with the flow when the unexpected arises. From manipura, we draw upon our inner fire, our strength and experience, trusting our gut instinct as to what is needed for ourselves and our students in the present moment. From anahata, we draw upon compassion, acceptance and love. From vishuddhi we hope to find our truth, to communicate clearly, guided from our

heart below and from the wisdom and intuition of ajna above, and from sahasrara we draw guidance from our higher self, from universal energy and from the yogic lineage and philosophy of the yamas and niyamas, forever observant, forever the seeker and the student as well as the gentle guide.

The Ethics of Teaching Yoga: What is Yoga Scotland? Who are we? And why does it matter?

by Karen Nimmo I remember joining what I think of as my first ‘real’ yoga class, the first class where there was so much more than just making shapes with my body. Where there was something I couldn’t really put my finger on, something special, a feeling of being more closely with myself, and at the same time part of something bigger. The intimacy of careful practice with body and breath; the inspiration of ancestral teachings and wisdom new, yet somehow already known.

Most weeks there would be some mention of an upcoming Yoga Scotland event, a course recruiting, news of well-loved teachers, students past and present progressing through their training. Somehow, in that weekly class a sense of a wider yoga community out there. And, by being there, I was part of it. Those early days of my yoga life, in Christine Purves’ classes in Edinburgh, were like a lifeline, an invitation to join with others in this lifelong and mysterious quest. The exploration into who and how I am, through my yoga practice.

This idea of community feels like a very precious jewel at this time where many in our society, and pockets in the wider world seem to be struggling to find connection and to hold our differences with compassion. During my short time on the executive committee, and since then, I have felt strongly that Yoga Scotland’s greatest strengths are perhaps to be found in the things we may take most for granted.

That Yoga Scotland is a diverse community.

That Yoga Scotland is built upon a strong and rich legacy of committed practitioners.

That Yoga Scotland operates on the basis of service in the best interests of Yoga in Scotland and its members.

That Yoga Scotland is committed to high-quality teaching and training.

These may seem very obvious and may invite the question, so what? Yet, in taking these important facets as read and focusing on what we are teaching, what we do next, what we add, build, develop, I wonder if we also take the time to reflect on why we are doing any of these things?

Do these new things take us closer or further away from what we want or believe is important in our community/ organisation? At a time when money is tight, volunteer resource is limited and we are not the only show in town, I think it’s really important that we have some kind of touchstone with which to test our thinking. What is our raison d’être? What is our purpose? What is the common

core upon which we are building? Do our plans and ideas take us closer to or further away from that?

The strengths I’m suggesting can equally be our Achilles heel. In being a broad church to the point of ecumenical, we do not have the structure of a lineage or school to provide us with that common core, that centre. We must do it for ourselves. For example, there will be as many ways of teaching trikonasana in this organisation as there are members. I wonder, however, if there might be some common ground in the spirit in which we do this and in how we are open to the possibilities of the other 400 ways.

In this case, how we work WITH the difference in approaches is as important as how we appreciate our common core.

As we have learned through the various abuses of power in many yoga schools over the years, lineage does not protect from corruption, nor ensure quality or strong ethics.

So, it’s great that we are free to establish our own standards of what is and is not acceptable in our community, how we wish to run our affairs and work together. I believe that this is a conversation that needs to be had. We may like to believe that we are immune to these kinds of abuses; yet, we are also human with our light and our shadow and all that is in between. How would we navigate a difficulty?

What is our touchstone? What are our standards and beliefs? Are we confident in challenging behaviour we may have concerns about? Can we have the grace to listen if someone challenges us about how we are going about our work as a yoga teacher/volunteer/executive committee member? How is our yoga practice informing how engaged we are in the practice of teaching and of serving this community?

I’m asking a lot of questions in this article. I don’t have any answers to these. I do though, have a real interest and strongly-held belief that these are important if Yoga Scotland is to continue to move forward with strength and vitality towards its 50th year and beyond. We have been talking for some time about how we ensure Yoga Scotland survives, and indeed thrives, in today’s increasingly busy yoga world. Phrases like ‘a crowded landscape’ and ‘competitive marketplace’ have come into our language. In a way that may be difficult to get used to – having been one of the first yoga organisations in Scotland – Yoga Scotland is now one among many providers of yoga education and

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Yoga SCOTLAND training. The executive committee have been wrestling with this for some time, long before my short involvement in recent years, and they continue to build on what Yoga Scotland offers, trying new approaches and refining how we do what we do.

Whilst this work continues, I want to propose a set of underpinning principles that I believe describe our strengths. I wish to offer this as the beginnings of the discussion around what is our touchstone? What is it that makes Yoga Scotland, Yoga Scotland? In this climate, focusing on who we are and why we do what we do, I really believe, will set us apart. I hope that these principles can be debated, adapted and used to inform how we communicate, advertise and engage with other schools and organisations.

And, inside YS, that they can begin to support discussions around how we grow, develop and change in a way that appreciates what we already are. What are we signing up to when we renew our membership each year?

People will always access specific trainings with teachers they are interested in, inside or outside of YS, following their own individual paths. But, in our lifelong yoga journeys, what could be better than having the support and encouragement of our yoga community? Has this not always been about something bigger than ourselves?

Quality of the teaching of yoga in Scotland, and our contribution to that through training of teachers, and as practitioners of our ongoing inquiry into yoga and what it brings, drawing particularly on the principles of: ■ Ahimsa – non-harming, or more activity, encouraging safety ■ Viveka – using our discernment to refine our practice and training, and how we ensure quality ■ Satya – communicating with compassion and honesty Community of teachers, of students, all are practitioners.

With an appreciation of: ■ The value of relationship and connection with fellow practitioners ■ Commitment to working together for the benefit of the greater whole ■ Inclusivity and how openness to others can support our learning ■ The many schools and lineages that influence our community and the opportunity this diversity brings In the service of yoga, of our own, and one another’s continuing growth: ■ Making our contributions in the spirit of karma yoga ■ Drawing on the energy of Tapas (determination) to support our endurance during times of challenge ■ Noticing the ebb and flow of raga and dvesa (grasping and pushing away), noticing when it is time to let it be, when it is time to let go, and when it is time to embrace change In appreciation and continuing cultivation of the legacy of Yoga Scotland, and of the teachings of yoga. With: ■ Gratitude for the vision and efforts of those who have fostered our community over the decades ■ A sense of the roots provided by this history and potential branches offered by the diversity and creativity of our community ■ Enthusiasm for the growth and evolution of yoga in Scotland that we can support through our courses and events

For information on Yoga Scotland membership, regional events, classes, training courses and more...

Visit our website:

www.yogascotland.org.uk 28

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Introductory Course in the tradition of Krishnamacharya and his son TKV Desikachar To be held monthly in Glasgow on Saturday and Sunday 10.00 – 17.00 starting in September 2016 with Ann Hunter

A 72 contact hour course held over 6 weekends for students or teachers who wish to learn more about the tradition of the great yogi, Professor T Krishnamacharya and his son, TKV Desikachar.

This unique approach integrates practical teachings about asana, pranayama, use of sound and meditative techniques, with the teachings of Patanjali’s Yoga sutras and other texts. Above all, it emphasises the importance of adapting yoga to the individual. A large part of the course will be about the art of developing a home practice tailored to your specific needs and how to adapt this as circumstances change.

Also, an ideal way to deepen your knowledge of yoga prior to undertaking teacher training.

Comments from previous students on the course

“A starting point for a wonderfully fulfilling journey of self discovery and realisation. A great starting point to develop knowledge of yoga philosophy and learn how to use Yoga off the mat to bring more peace, love and joy into your life” Claire “Taking part in Ann Hunter’s Introductory course has been a great experience. Ann’s knowledge, dedication to preparation and delivery of the course together with her encouragement, support and guidance have led me to develop a regular yoga practise that expands into every aspect of my life. I am so grateful to have had the opportunity to be part of this and to have learned more than I could have ever imagined.” Moira Contact Ann for further details and to book your place on the information morning. This is your opportunity to ask questions and experience Ann’s teaching prior to committing to the course.

Preliminary morning £25 Saturday 2 July 2016 10.00 – 13.00 In the Moment, 72 Berkley Street, Charing Cross, Glasgow, G3 7DS Email ann@athunter.plus.com or telephone 0141 647 1817

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Scottish Charity No SC016624 www.grampianyoga.org

ANNUAL GENERAL MEETING AND YOGA SEMINAR with guest tutor CATHY SWAN Sunday, 13th March 2016 Cults Kirk Centre, Cults, Aberdeen AB15 9TD PROGRAMME:

11.00 – 12.00 Welcome and Annual General Meeting 13.00 – 16.00 Yoga Seminar (hot drinks provided, please bring a light packed lunch if attending both events) Cathy started practising yoga as a teenager in the late 1960’s. She qualified as a yoga teacher with Yoga Scotland in 1985 and has taught classes, workshops and seminars since then. Cathy has studied with many different teachers and styles of yoga and her teaching reflects this varied background. She has been a tutor on the Yoga Scotland Teacher Training Course since the late 1990’s.

Seminar fees: £12 (GYA member) £15 (non GYA member) (free entry to seminar for GYA members attending the AGM) Bookings by email to Gordon Edward on gyaseminar@outlook.com For further information on GYA please go to our website: www.grampianyoga.org.uk

GYA aims to offer yoga to all.

Individuals who are restricted financially, or in other ways, may apply for support when booking.

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Desert Island Yoga

by Brigid Collins

What would I take to a desert island?

1. T.K.V. Desikachar, The Heart of Yoga: Developing Personal Practice This is the book that has been the most inspiring for me and which has helped me to deepen my personal practice, more than any other. His heart-centred approach to yoga reminds me that yoga is about developing an authentic relationship with myself, and that from this, everything else will follow.

That a yoga practice should suit individual needs is what most inspires my own practice and my teaching of yoga.

2. Judith Hanson Lasater, Relax and Renew Judith urges me to remember to ask ‘How can I be more loving to myself?’ Practising restorative yoga helps me to learn and re-learn that when I shift, the world shifts. Her book guides me through the practice of being present and self-reflection – the beginning of spiritual practice because, as Judith reminds me, when I can be present with myself and regard myself with tenderness, there is a space that opens up in me in which compassion can arise.

3. Donna Farhi, The Breathing Book Donna’s book is crammed with very practical methods and insightful advice for working with the breath, especially for connecting breath with gentle movement – for me, the most effective way of working through difficult emotions. I’m going to be taught by Donna in person for the first time, when she comes to Scotland in May! 4. Sarah Powers, Yin Yoga and Buddhism (CDs) I feel privileged to have been taught the quiet practice of yin yoga by both Sarah Powers, on a retreat at Lendrick Lodge (in 2004) and Paul Grilley, at a workshop in Edinburgh. I found then, and still do, that this practice really brings me home to my body and helps me to be still in the moment, accepting whatever is there. Sarah gave us recordings of talks she had given us during yin sessions with her on connections between Buddhism and yoga.

5. Deepak Chopra, Chakra Balancing: Body, Mind & Soul (CD) I find his voice very soothing and this meditation on the chakras profoundly nurturing and relaxing and especially good during tough times, when sleep can be elusive.

6. Eknath Eswaran (tr), The Upanishads These poetic ‘secret’ teachings are like precious gifts, given to seekers in ways that entirely suit my temperament.

Questions posed by seekers to the sage gently probe essential concerns, so that the answers appear to simply unfold, from within. I can’t thank Elizabeth Roberts, our wonderful philosophy teacher on the Glasgow Teacher Training course (2013-15) enough for recommending the Eswaran edition, as I found his notes on the text so enlightening.

7. Patanjali’s Yoga Sutra-s, chanted by Kausthub Desikachar (CD) Mantras and chants really work for me, seemingly piercing though confusion and negativity to go straight to my heart, through my ears and in this way bringing an understanding that is non-rational and deeply felt. I’m sure that chanting along to the sutra-s in this way would help me through being alone on a desert island.

8. Seamus Heaney, Seeing Things Heaney’s poems connect me with my childhood in Ireland by bringing me straight to my spiritual connection with my home, through his vivid evocations of place – be it weather, place names, stories or turn of phrase. I am riveted every time, even after repeated readings. Poetry seems to affect me in a similar way to mantras.

My luxury item would have to be my eye bag! It’s dark grey, made of silk and filled with lavender and is quite weighty and curved to fit my head shape perfectly! I find that it helps me to temporarily retreat from the visual stimulation that I’m constantly taking in, as an artist and, by extension, from the mental activity stimulated in me by the physical world.

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Yoga SCOTLAND

The Yamas and Niyamas: Patanjali’s View

by Jason Birch and Jacqueline Hargreaves1

Like a fence that has been painted and repainted numerous colours over its lifetime, the 195 aphorisms (sūtra) of the Yoga Sūtra have been interpreted many different ways over the centuries. Such a long and complex history can make it difficult to understand its ethical framework, which nonetheless continues to intrigue those interested in yoga. In seeking a historical understanding of this work, all commentaries and translations play a valuable role, and the superiority of one interpretation of an aphorism may give way to another as soon as the historical context changes.

It seems that very few people are aware that the Yoga Sūtra is part of a larger work known as the Pātañjalayogaśāstra (4th – 5th centuries CE), which consists of the sūtras and the insightful commentary called the Bhāṣya. Philipp Maas’ groundbreaking work (2013) proves beyond reasonable doubt that the Pātañjalayogaśāstra is the work of one author.2 The strongest evidence for this is that both the Yoga Sūtra and Bhāṣya were quoted as a single work called the Pātañjalayogaśāstra by various medieval authors, the earliest being the eighth-century poet named Māgha (Maas 2013: 57). Some of these authors cite Patañjali (i.e., iti patañjaliḥ) when quoting passages of the Bhāṣya, which indicates that they believed that Patañjali was the author of the entire Pātañjalayogaśāstra.3 There is also evidence in the text itself that supports the view that a single author composed the Pātañjalayogaśāstra. For example, verbs in the first person are sometimes used to introduce new topics.

Also, the Yoga Sūtra and Bhāṣya often depend on one another syntactically. In one case, a pronoun in a sūtra (2.27) refers back to an earlier passage in the Bhāṣya (Maas 2013: 62-63).

Why has this been overlooked by so many for so long? The confusion appears to have arisen from the opening verse of

32

Vācaspatimiśra’s commentary (10th century) and the chapter colophons, which mention a Vedavyāsa as the author of the commentary. Several centuries later, a doxographer by the name of Mādhava attributed the Yoga Sūtra to Patañjali and the Bhāṣya to Vyāsa in his well-known Sarvadarśanasaṅgraha (Maas 2013: 58).

The aim of the first part of this article is to outline how Patañjali might have understood the Yamas and Niyamas in his Pātañjalayogaśāstra. The second part (to be published in the next issue) will consider a few examples of how the Yamas and Niyamas have been reinterpreted for different audiences since the time of the Pātañjalayogaśāstra.

The following discussion of the Yamas and Niyamas is limited to the Pātañjalayogaśāstra and any historical information that is relevant to the time in which it was written (i.e., 4th – 5th centuries CE). Such a discussion would be incoherent if one relied only on the Yoga Sūtra, because the sūtra text does not explain what the words yama and niyama actually mean. Indeed, any attempt to find definitions of these behavioural guidelines in the Yoga Sūtra leads to disappointment. For the Yoga Sūtra contains only the names and two general comments on the Yamas and Niyamas,4 as well as the powers that await those who succeed in following them.

The Yamas and Niyamas are ten behavioural guidelines that are intended to aid the yoga practitioner in the attainment of a profound state of meditation called Samādhi, which leads to freedom from transmigration (saṃsāra). The intended aim of these guidelines can be inferred because they are auxiliaries (aṅga) in an eight-fold system of yoga (i.e., Aṣṭāṅgayoga) that culminates in Samādhi.

The term auxiliary (aṅga) implies that the Yamas and Niyamas are essential for the success of Aṣṭāṅgayoga. Therefore, it is inevitable

Yoga SCOTLAND that the eager student of this yoga would ask, ‘what exactly must I do to abide by the Yamas and Niyamas?’ If one confines oneself to a literal translation of the Yoga Sūtra, such a question will remain impossible to answer.

This is one reason why a commentary on the Yoga Sūtra is so important. In fact, all modern publications on this gnomic work translate and interpret it with a significant amount of additional explanation. The explanation may derive from a written commentary on the sūtra, the spoken views of teachers (often called an ‘oral tradition’ if such views transmit the teachings of a lineage of teachers) or the translator’s own personal knowledge of yoga. In our opinion, it is impossible to understand the Yoga Sūtra without supplying essential information from elsewhere. Therefore, it is highly unlikely that the Yoga Sūtra was ever intended as an independent literary work.

Some scholars remain unconvinced that one person composed and compiled both the Yoga Sūtra and Bhāṣya. The most common argument against a single authorship of the Pātañjalayogaśāstra is that there are some contradictions between certain sūtras and the commentary. Underlying this argument is the question; if one person wrote the whole work, how could such contradictions exist? However, it is clear that the Pātañjalayogaśāstra is a composite work. In fact, its author was aware that some sūtras are older than others (Maas 2013: 62). Therefore, the author most probably composed some sūtras and compiled others from elsewhere, weaving them together, sometimes imperfectly, with the commentary. Nonetheless, it is also the case that better explanations of these so-called ‘contradictions’ will be found when scholars who are historically and philogically orientated begin to study the Pātañjalayogaśāstra as a unified work, since this was the understanding of its author.

If one accepts that there is a single authorial intention behind the Yoga Sūtra and Bhāṣya, then it is clear that the Yamas and Niyamas have been explained in a well-structured manner within the framework of the Pātañjalayogaśāstra. The discussion proceeds as follows: 1. The Five Yamas

(2.30 Sūtra)

2. Definitions of the Five Yamas

(2.30 Bhāṣya)

3. General Comment on the Yamas

(2.31 Sūtra and Bhāṣya)

4. The Five Niyamas

(2.32 Sūtra)

5. Definitions of the Five Niyamas

(2.32 Bhāṣya)

Truthfulness is when one’s speech and thought agree with reality.

Just as [something] is seen or inferred, so [it is with] speech and thought. A word that has been spoken in order to convey one’s knowledge to others [is truthful], if it is not deceitful, wrong or deficient in meaning. It is [truthful when it has been] uttered in order to help all beings and not to harm them. [...]

Stealing is the unauthorised taking of another person’s goods for oneself. However, the opposite of this is ‘not stealing’, in the sense of not desiring [another’s goods].

Celibacy is the restraint of the genitals, the private organ.

Not possessing is not owning things because one sees the problems of acquiring, protecting, losing, desiring and harming [them].

The next sūtra (2.31) states that the Yamas are a ‘great vow’ (mahāvrata) so long as they are not modified according to the type of living being, the location, time or convention. The Yamas are valid for all stages of the yogin’s path (sārvabhauma). The Bhāṣya uses the Yama of non-violence as an example. If non-violence could be modified to exclude some types of living beings, a fisherman might claim that he is still following non-violence by killing only fish and nothing else. If non-violence could be modified according to location, one could say, ‘I will not kill in a sacred place’ and then delight in killing elsewhere. In other words, the author seems to have been aware that people tend to limit the scope of the Yamas to suit their own personal circumstances and preferences, and this is prohibited if one is to adhere to the ‘great vow’.

This leads to the Niyamas listed in sūtra 2.32 as cleanliness (śauca), contentment (santoṣa), asceticism (tapas), one’s own study (svādhyāya) and worship of Īśvara (īśvarapraṇidhāna). Once again, the definitions are contained in the Bhāṣya: Among [the Niyamas], external cleanliness is produced by [cleaning oneself with] loamy soil, water etc., and eating pure food, etc.

Internal [cleanliness] is washing away the impurities of the mind.

Contentment is not wanting more than the resources at hand.

6. General Comment on Overcoming Hindrances (2.33 – 34 Sūtra and Bhāṣya) 7. The Benefits of Following the Yamas and Niyamas (2.35 – 45 Sūtra and Bhāṣya)

Sūtra 2.30 lists the five Yamas as non-violence (ahiṃsā), truthfulness (satya), not stealing (asteya), celibacy (brahmacarya) and not possessing (aparigraha). The Bhāṣya’s explanations of these guidelines are for the most part as follows:5 Among [the Yamas], ahimsā is not hurting any being in any way at any time. It is the foundation of the subsequent Yamas and Niyamas. Because their chief aim is perfecting [ahiṃsā], they are accomplished for the sake of accomplishing [ahiṃsā]. They are undertaken in order to achieve a purified state of [ahiṃsā...]

Asceticism is enduring opposites. The opposites are hunger and thirst, heat and cold. [Asceticism also includes] standing and sitting [for long periods of times] and [maintaining complete] silence like a piece of wood and [partial] silence in speech [only], as well as periods of observances such as [various fasts called] Kṛcchra, Cāndrāyaṇa and Sāntapana,6 according to what is appropriate.

One’s own study is the study of scriptures about liberation or the repeating of Oṃ.

Worship of Īśvara is offering all one’s actions to [Īśvara, who is] the supreme guru.

The next two sūtras (2.33 – 34) provide some general advice on what to do when one is tempted to transgress these guidelines. These temptations are psychological hindrances (vitarka),7 and it is suggested that one can overcome them by cultivating the opposite sentiment. In the case of non-violence, when one has harmful thoughts, the author recommends that one chastise oneself by cultivating the following thought:

33

Yoga SCOTLAND Being cooked in the terrifying embers of transmigration, I go to refuge in the moral code of yoga (yogadharma) by giving to all beings freedom from the fear [of being harmed]. Having forsaken [these] temptations and accepting them again, I am the same as someone who behaves like a dog.

If medieval Indian views on the behaviour of dogs are not clear to the reader, further clarification is provided: Just as a dog is a licker of its own vomit, so am I [who] accepts again [that which] was abandoned.

This poignant image of undignified behaviour is intended to discourage a person from breaking their resolve to follow the Yamas and Niyamas. This mental castigation also seems to insinuate that eating regurgitated hindrances might leave a rather bitter taste in one’s mouth. This simile is not new to our culture, for it is found in the Old Testament’s Book of Proverbs (26.11) in a somewhat similar context; ‘As a dog returneth to his vomit, so a fool returneth to his folly.’

After the advice on how one can overcome hindrances to the Yamas and Niyamas, the author sets out the powers gained by those who succeed in upholding these guidelines. One can read the next eleven sūtras (2.35 – 45) and their commentary as a single discourse on the powers. By way of example, here are the benefits of the first three Yamas (2.35 – 37): If [one’s practice of] non-violence is steadfast, hostility is relinquished in one’s presence. [In this case, hostility is relinquished] by all living beings. If [one’s practice of] truthfulness is steadfast, it unifies one’s [verbal] actions with their results. [For example,] if [one says to someone,] ‘be virtuous,’ [that person] becomes virtuous. [If one says,] ‘you will obtain heaven,’ [that person] obtains heaven. One’s speech becomes efficacious. If [one’s practice of] not stealing is steadfast, one has access to all riches. [In fact,] riches everywhere become available to one.

The importance of three of the Niyamas is reinforced at the beginning of the Pātañjalayogaśāstra’s second chapter in a basic system of yoga called Kriyāyoga (2.1). It consists of asceticism (tapas), self-study (svādhyāya) and the worship of Īśvara (īśvarapraṇidhāna). The inclusion of asceticism in both systems of Kriyā and Aṣṭāṅgayoga as well as the prohibitions against sex and possessing goods in the Yamas denote the ancient world of Indian renunciation, out of which Buddhism and Jainism emerged. Some scholars have demonstrated Buddhism’s direct influence on the Pātañjalayogaśāstra8 and noted the similarities of the latter with Jainism, at least insofar as the significance of non-violence and the description of the Yamas as a ‘great vow’.9 However, the Pātañjalayogaśāstra was not composed for Buddhists or Jains, so the obvious question is, ‘for whom was it intended?’

The author of the Pātañjalayogaśāstra most frequently addresses male Brahmins, the priestly caste of India.10 Brahmanical religion flourished at this time under the rule of the Gupta empire (3rd – 6th CE). At the centre of this religion was the performance of sacrificial rites in accordance with Vedic scripture. Strictly orthodox Brahmins censured those who renounced these rites. They believed that their duty was to be a householder. Social responsibilities and raising a family were important to them. However, it is clear in two passages of the Pātañjalayogaśāstra that its audience was not Brahmin householders, but Brahmin renunciants (yati, sannyāsin), who renounced social and familial responsibilities in order to pursue the arduous path of gaining liberation through yoga. The path of this yoga

34

was arduous because asceticism was at the heart of it. In fact, the Pātañjalayogaśāstra (2.1) states that its yoga cannot be accomplished by one who is not an ascetic (tapasvin).

Why might Brahmin householders renounce? Following Vedic injunctions and performing the required rituals throughout their lives guaranteed liberation only after death. However, by renouncing and undertaking Patañjali’s yoga, those who mastered Samādhi could attain liberation in this lifetime.

If one reads closely the Pātañjalayogaśāstra without a modern interpretation, the influence of Indian asceticism can be seen throughout the work, from the definition of yoga (cittavṛttinirodha) as a seemingly catatonic state of physical and mental inactivity to the notion of liberation as a person’s true identification with a completely passive, unchanging and eternally witnessing monad (puruṣa). The ascetic flavour of Patañjali’s yoga might seem inappropriate to most of today’s yoga practitioners whose life largely concerns family, work and coping with the modern economy. In a busy world, many people are attracted to yoga’s potential for increasing their physical flexibility, relieving stress and improving overall health.11 Yet, how many people might be attracted to yoga’s potential for attaining a stone-like state of stillness? Surely the most ambitious marketing guru would struggle to sell ‘catatonic yoga’.

The Yamas and Niyamas seem to appeal to modern yoga practitioners who seek guidance in a morally ambiguous world.

Nonetheless, a strict interpretation of Ahimṣā is an exacting ideal for householders, most of whom have little time to pause to think of a dog’s dietary habits when about to displace some ants from the kitchen sink. And how much more might a householder want to embrace sustained celibacy (brahmacarya) in any strict sense of the word?

In the second part of this article (to be published in the next issue), we will discuss examples of how medieval commentators reinterpreted Patañjali’s Yamas and Niyamas for different audiences such as householders, and how these perspectives can provide some insight into the teachings of modern gurus.

1 This article was inspired by a number of conversations we had with Philipp Maas at Vienna University. We thank him for the time he spent with us in Vienna as well as his insightful comments on this article. Thanks also to James Mallinson, Mark Singleton, Giles Hooper, Vina Shah, Phil Lemke, Emil Wendel and Elizabeth de Michelis for their valuable comments. We are grateful to Dagmar Wujastyk and the ERC-funded Ayuryog Project at Vienna University for their support during the writing of this article.

2 Philipp Maas, ‘A Concise Historiography of Classical Yoga Philosophy’, in Historiography and Periodization of Indian Philosophy, ed. Eli Franco. De Nobili Series, Vienna 2013. A pre-print version is available at: https://univie.academia.edu/PhilippMaas [accessed 5 September 2015].

3 Examples include Śrīdhara, Abhinavagupta, Hemacandra, Viṣṇubhaṭta, Śivopādhyāya and Devapāla (Maas 2013: 57).

4 The terms yama and niyama literally mean a ‘restraint’. One might distinguish the Yamas from the Niyamas by the fact that the former regulate one’s conduct towards all other living beings and the latter, the preliminary practices more specific to Patañjali’s yoga. More research needs to be done on the relationship between the Yamas and Niyamas.

5 Jason Birch has supplied the words and punctuation in square brackets.

These translations are based on the edition by Kāśinātha Śāstrī Āgāśe: Vācaspatimiśraviracitaṭīkāsaṃvalitavyāsabhāṣyasametāni Pātañjalayogasūtrāṇi, tathā bhojadevaviracitarājamārtaṇḍābhidhavṛttisametāni pātañjalayogasūtrāṇi. sūtrapāṭhasūtravarṇānukramasūcībhyāṃ ca sanāthīkṛtāni. Pune: Ānandāśramamudraṇālaye 1904 (Ānandāśrama Sanskrit Series, 47).

Yoga SCOTLAND 6 Kṛcchra, Cāndrāyaṇa and Sāntapana are described as facts in the book of Manu (e.g., Manusṃrti 11.208 – 13).

7 See Bhojadeva's Rājamārtaṇḍa on sūtra 2.33: the vitarka are obstacles to yoga ([...] vitarkā yogaparipanthinaḥ [...]).

8 For recent information on this, in particular textual parallels between the Pātañjalayogaśāstra and Vasubandhu’s Vibhāṣā, see Dominik Wujastyk’s talks, The Earliest Accounts of Āsana in the Yoga Literature, Vogüé, April 2015 and Some Problematic Yoga Sutras and their Buddhist Background, Vienna 2013 (both available on his page at academia.edu).

9 For example, see the Ācārāṅgasūtra, the first book of which is generally ascribed to the second or third century BCE and prescribes the proper behaviour (ācāra) of a Jain. As far as we are aware, no one has yet found textual parallels between the Pātañjalayogaśāstra and an early Jain text. So, whether Jainism directly or indirectly influenced Patañjali’s yoga, as opposed to some other Śramaṇa tradition whose scriptures are now lost, remains uncertain.

10 For references and a more thorough discussion on the words Brāhmaṇa, yati and sannyāsin in the Pātañjalayogaśāstra see Philipp Maas, ‘Der Yogi und sein Heilsweg im Yoga des Patañjali,’ in Karin Steiner (ed.), Wege zum Heil(igen). Sakralität und Sakralisierung in hinduistischen Traditionen.

Wiesbaden 2014: Harrassowitz, 65-90.

11 http://www.yogajournal.com/press/yoga_in_america. Thanks to Phil Lemke for this reference.

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Yoga SCOTLAND

Edited Extracts: The Buddha Pill Edited Extracts from Miguel Farias and Catherine Wikholm, The Buddha Pill. Can Meditation Change You? (London: Watkins Publishing, 2015), pp. 213-8, 228.

Myth 1 Meditation produces a unique state of consciousness that we can measure scientifically. […]

Fact 1 Meditation produces states of consciousness that we can indeed measure using various scientific instruments.

However, the overall evidence is that these states are not physiologically unique. Furthermore, although different kinds of meditation may have diverse effects on consciousness (and on the brain), there is as yet no scientific consensus about what these effects are.

Myth 2 If everyone meditated the world would be a much better place. […]

Fact 2 All world religions share the belief that following their particular practices and ideals will make us better individuals.

So far, there is no clear scientific evidence that meditation is more effective in making us more compassionate or less aggressive than other spiritual or psychological practices. […]

Myth 3 If you’re seeking personal change and growth, meditating is as or more efficient than having therapy. […]

Fact 3 There is very little evidence that an eight-week

Two day seminars in Dumfries and Galloway with

Swami Krishnapremananda (From the Mandala Yoga Ashram)

“Empowering Practice with Chakra Awareness” Saturday 12th March 2016 10 am – 4 pm Georgetown Community Centre, Georgetown Road, Dumfries DG1 4DF

“Pranayama Practices to Energise, Balance and Induce Stillness” Sunday 13th March 2016 10 am – 4 pm Community Centre, Gatehouse of Fleet, Garden Street, DG7 2JU £25 per day (£45 for both days) Bring a packed lunch, tea and coffee provided.

Cheques payable to Carol Godridge, Ben Doran, Ayr Street, Moniaive, Dumfriesshire DG1 4HW. Tel 01848 200681 or yoga@cgodridge.plus.com 36

mindfulness-based group programme has the same benefits as those of being in conventional psychological therapy. […]

Myth 4 Meditation can benefit everyone. […]

Fact 4 The idea that meditation is a cure-all – and for all – lacks scientific basis. […] there is growing awareness that meditation works differently for each individual. […] We shouldn’t be surprised about meditation having quite variable benefits from person to person: after all, the practice wasn’t intended to make us happier or less stressed, but to assist us in diving deep within and challenging who we believe we are.

Myth 5 Meditation has no adverse or negative effects. It will change you for the better (and only the better). […]

Fact 5 […] When you think how many of us when worried, or in difficult life circumstances, may cope by keeping ourselves very busy so that we don’t think, it isn’t that much of a surprise that sitting without distractions, with only ourselves, might lead to disturbing emotions rising to the surface. […] there is emerging scientific evidence from case studies and surveys of meditators’ experiences, as well as from historical studies, to show that meditation can be associated with stress, negative effects, mental health problems, and violence.

Myth 6 Science has unequivocally shown how meditation can change us and why. […]

Fact 6 […] there is moderate evidence that meditation affects us in various ways, such as increasing positive emotions and reducing anxiety. However, it is less clear how powerful and long-lasting these changes are. […] Unless we can clearly map the effects of meditation – both the positive and the negative – and identify the processes underpinning the practice, our scientific understanding of meditation is precarious, and can easily lead to exaggeration and misinterpretation.

Myth 7 We can practise meditation as a purely scientific technique with no religious or spiritual leanings. […]

Fact 7 In principle, it’s perfectly possible to meditate and be uninterested in meditation’s spiritual background. However, research shows that meditation leads us to become more spiritual, and that this increase in spirituality is partly responsible for the practice’s positive effects. […]

Can meditation change you? Of course it can. Anything you invest time and effort into is likely to impact you in some way. It’s just that the impact may not necessarily be in the ways you may expect or predict. Meaningful personal change isn’t a destination, it’s a journey; and usually one that is far from linear. […] Each and every practice, the classes we choose to attend, the books we read and especially the people we meet will change you – perhaps more significantly than the technique itself.

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Yoga SCOTLAND

Reviews Miguel Farias and Catherine Wikholm The Buddha Pill. Can Meditation Change You? (London: Watkins Publishing, 2015) A well-written, accessible, comprehensive study of meditation and mindfulness, looking at the available evidence for their efficacy, and posing some challenging questions: can meditation be dangerous for some people?

Why is the myth of the ‘peacefulness’ of Buddhism so strong?

How can so-called ‘gurus’ be capable of sexual abuse? Does mindfulness, a secular version of meditation, really help anyone? Some challenging assertions too, such as ‘advanced meditators who may even have had a glimpse of nirvana can still be assholes. […] if you haven’t had a secure attachment as a child, you can’t meditate away the emotional problems that come with an avoidant or insecure attachment style.’ (p.

138) Plenty to think about and lots of useful references to follow up.

Daniel J. Levitin The Organized Mind. Thinking Straight in the Age of the Information Overload (London: Penguin/Viking, 2015) A fascinating exploration of how the human brain has evolved to help us categorise and organise information, and the impact on humans of the twenty-first-century information overload, detailing strategies for organising our lives, homes, offices and minds. It’s not all dry thinking though, as the author places a very welcome emphasis on day-dreaming and serendipity and encourages critical thinking that will enable us to better assess all the information we find on the web. Some findings confirm much of what yoga practitioners already know – the stressfulness and inefficiency of multi-tasking for example (much better to focus) or the tendency to become unaware of and disconnected from others when our minds are overbusy – but the way in which information is brought together here and made sense of is very illuminating. Interestingly, in a world where, the author says, ‘more people have cell phones than have toilets’ (p. 97), some surprisingly low-tech solutions are shown to be effective in supporting the stressed, overactive brain (including believe it or not, writing things down in a notebook or on index cards!).

Antonella Gambotto-Burke Mama. Love, Motherhood and Revolution (London: Pinter and Martin, 2015) A combination of autobiography, interviews with experts and theory, asking questions not just about motherhood, but also about our priorities as a society and the stressed, over-busy nature of so many people’s lives. A passionate call for us to rethink how we live and reassess what is really important to us.

Lucy Edge Down Dog Billionaire (Edge Street Press, 2015) The author of Yoga School Dropout and co-founder of YogaClicks and YogaMeds brings her lively writing style to this novel about the rocky road to self-discovery and fulfilment of her heroine/narrator Meg. The plot centres on the rise of a deluxe yoga studio which Meg, a marketing and advertising pro and yoga novice, ends up working for. Run purely as a business operation by a ‘Gucci’d-up Guru’ and a team of thinner-than-thin PR and designer women, the studio offers valeted mats, rockstar teachers, a range of yogalight classes (Yo-Chi, Yo-Karma, Yo-Jitsu), with no Sanskrit, meditation, chanting or mantras in sight. Hot, fast and calorie-burning are the only mantras here.

The novel cleverly mixes fiction with real people, yoga injokes and ongoing debates within the yoga world: can yoga sequences be copyrighted? Is yoga really about losing weight and looking good rather than self-knowledge and an inner journey? Are slow classes focusing on the breath just too boring to bother with? Can small, community-based classes fight back and survive mega yoga business empires?

Experiencing multiple ups-and-downs and divided loyalties, Meg inches her way towards some understanding of the answers to such questions, and the twists and turns of the plot make for an entertaining read. It will hopefully be no spoiler to say that the conclusion does not come as too much of a surprise, but the novel neatly avoids predictability and, whilst keeping the reader entertained, also provides plenty to think about regarding the commercialisation of yoga.

Joy Charnley

Joanne Avison Yoga. Fascia, Anatomy and Movement (Edinburgh: Handspring Publishing, 2015) What a journey this book has taken me on, it has been enlightening. The book opens with the fundamentals of how fascia integrates within our being, it guides us through its importance and understanding of everything we do, how we exist. The flow of the book invites you deeper and deeper in, you want to continue reading it. As a yoga teacher and anatomy tutor, I have found it fascinating and have felt like it has brought me into the 21st century of yogic anatomy, understanding it on a different level. It is exciting in its expression and how it weaves and overlaps the mind, body and internal world connections. This is an essential book for any yoga teacher that wants a deeper understanding of what fascia is, how it relates to yoga, how we adapt postures and see movement within our students and ourselves. This book has changed my practice.

Chapter 2 takes us on a historic journey of ancient wisdom, understanding how human anatomy evolved over the centuries and where fascial studies were placed within history. Moving through the chapters we start to see a new radical viewpoint on human anatomy from a fascial perspective, whilst at the same time interweaving our history

37

Yoga SCOTLAND and evolution, taking a fresh view of how the body moves. It challenges current views and questions old ones, opens new possibilities and invites us to let go of pre-conceived ideas to make way for new ones. This book challenges conventional thinking.

It's not easy in parts, if you are not familiar with terminology such as ‘biotensegrity’ for example, but Avison beautifully explains all throughout. All along theory is related to practice and builds you up layer by layer, paving the way for new understandings and concepts in relation to yoga. It fascinated me throughout, gripped me, I wanted to read it from cover to cover. What is clear throughout is Avison's knowledge and research expressed in each chapter.

The second half of the book brings it all together and applies it to our teaching of yoga. Avison guides us to observe our students from a different viewpoint, being able to posture-profile students, being able to adjust our students from a fascial perspective. Movement forces are considered rather than forced movements. Myofascial meridians are studied and sequences are suggested taking it all into account.

Finally applying it to the chakra system of energy within.

This book has made me stop and think about how I teach, how I practise and how I adapt students in posture. Every now and then it is worth questioning your practice, this will help you do that and support you through the journey.

Michelle J. Fury Using Yoga Therapy to Promote Mental Health in Children and Adolescents (Handspring Publishing, 2015) I really liked this book. The American author, a yoga therapist at a children’s hospital in Colorado, also has qualifications in counselling and psychotherapy. The first chapter is about how to modify practices to suit different age groups, and following chapters discuss chronic pain, emotion and behavioural regulation, trauma, eating disorders and body image disorders, psychosis and injurious behaviours. The book feels very comprehensive. Each chapter begins with a case study example, psychotherapy definitions, references to studies to support the arguments the author is making and also references to Patanjali’s Yoga Sutras. It feels like the author has considered each topic from several viewpoints and is very succinctly pulling together different strands in an accessible way. Each chapter contains three suggested yoga practices based on the client’s age, and there are complete instructions on each of the practices at the back of the book.

I think it would be a useful reference for one-to-one work with children and adolescents.

Nicola Bourke

Tina Gilbert

Yoga Scotland

GRAMPIAN YOGA ASSOCIATION AND YOGA SCOTLAND

AN INTERNATIONAL DAY OF YOGA Sunday, 19th June 2016 Scottish Charity No SC016624

with guest tutors

SARAH GRAY AND LISA TAYLOR

You are warmly invited to join us and celebrate the UN International Day of Yoga on Sunday, 19th June 2016 for yoga and meditation from 10.00am to 4.00pm.

Entry is FREE and any donations will go to Nepal.

The day will be led by local yoga teachers, Sarah Gray and Lisa Taylor. Both have been practising Hatha yoga for over 20 years and although their influences are wide and varied, they share a similar approach, encouraging self-awareness, reflection and acceptance.

Venue: Major Hall, 7 Trades, Trinity Hall, Holburn Street, Aberdeen AB10 6DA (hot drinks provided, please bring a light packed lunch)

Entry by pre-booking only, please email gyaseminar@outlook.com and book early to avoid disappointment.

We look forward to welcoming you on the day. Namaste

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Yoga SCOTLAND

Scottish Charity No SC016624

A WEEKEND OF YOGA WITH DAVE CHARLTON OF SADHANA MALA (publishers of the Funky Guru books)

‘The 3 Gunas in Our Practice – equilibrium (sattva), activity (rajas) and inertia (tamas)'

This description of the three gunas comes from Bernard Bouanchaud's book "Yoga" on his discussion on yoga sutra 11.15. View Sadhana Mala’s website for more information: www.sadhanamala.com

Saturday, 16th April 2016 10.00am to 4.00pm Cults Kirk Centre, Cults, Aberdeen AB15 9TD (hot drinks provided, please bring a light packed lunch)

Sunday, 17th April 2016 9.45am to 3.45pm

Fraserburgh Community and Sports Centre, Fraserburgh AB43 9TH (food/drinks not permitted at the centre but can be purchased at the café) Costs: £50 (£60 non GYA members) for both days, or £25 (£30 non GYA members) per day

Bookings by email to Gordon Edward on gyaseminar@outlook.com For further information on GYA please go to our website: www.grampianyoga.org.uk

GYA aims to offer yoga to all. Individuals who are restricted financially, or in other ways, may apply for support when booking.

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Yoga SCOTLAND

EDINBURGH AND LOTHIANS YOGA ASSOCIATION (ELYA)

Please join us for the following wonderful seminars in 2016 with the theme:

‘LISTENING TO THE INNER VOICE’’

Sun 28 February 2016 with Sandra Cook and AGM

Time: 10.00am - 4.00pm Venue: Wester Hailes Education Centre, 5 Murrayburn Drive, Edinburgh, EH14 2SU Cost: £29 (ELYA members) £32 (all others) (includes hot vegetarian lunch)

Sat 16 April 2016 with Nadine Watton

Time: 10.00am - 4.00pm Venue: Wester Hailes Education Centre, 5 Murrayburn Drive, Edinburgh, EH14 2SU Cost: £29 (ELYA members), £32 (all others) (includes hot vegetarian lunch)

Sat 17 September 2016 with Sue McLennan

Time: 10.00am - 4.00pm Venue: St. Margaret’s House, London Road Cost: £20 (ELYA members), £23 (all others) (BYO lunch and mug)

Sat 19 November 2016 with Judie and Ali Freeman

Time: 10.00am - 4.00pm Venue: St. Margaret’s House, London Road Cost: £20 (ELYA members), £23 (all others) (BYO lunch and mug)

Further details on the website: www.elya.org.uk for enquiries or to reserve a place: call ELYA Booking Secretary, Kerry on 0131 445 1355 or email elyabooking@gmail.com Our seminars are suitable for ALL levels of experience

Yoga with June Mercer

Yoga with June is a gentle practice to bring powerful changes to strengthen the body while stilling the mind. June’s yoga has been guided over the last 20 years by ‘’Scaravelli inspired’ teachers

Yoga in Orkney • 23rd -29th July 2016 June is looking forward to teaching in Stenness again this year. Join us for a week of yoga, or a weekend or some long morning sessions.

Suitable for all.... for details and to book contact June.

Yoga holiday to Kissamos in North West Crete • 14th -21st September 2016 Back to the lovely Hotel Peli for the 6th year! The venue has a swimming pool and is just across from the beach. Two guided walks included. Details from www.westcreteholidays.com. To book tel Lynne on 01332833417 or email bookingwch@hotmail.co.uk Some photos of previous holidays on Facebook junesyoga June runs regular weekly yoga classes in Central Scotland. Details on the website www.junesyoga.com Contact June on 07835835919 or email june@junesyoga.com

Saturday 12th March 2016 • 10am - 4pm June is bringing her teacher John Stirk to the Greenpark Centre, Polmont, Central Scotland (easy walking distance from Polmont station or a short drive from J4 off the M9)

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Yoga SCOTLAND

Satyananda Yoga Dundee 

Yoga and Tantra A two day event with

SWAMI PRAGYAMURTI SWAMI PRAGYAMURTI

We are very pleased to welcome Swami Pragyamurti to Dundee Scotland to share her views on essential practices of Yoga and Tantra. Swami Pragyamurti is the Director of the Satyananda Yoga Centre in London. For more details about the London Centre visit the website at www.syclondon.com At this event there will be various practices including asana, pranayama, and meditation. It will be held at the DoubleTree Hilton Hotel in Dundee on the 1st October 2016 from 10am-4.30pm and from 9am-3.00pm on the 2nd October 2016.

Teas/coffees will be provided. Bring your own lunch.

Cost is £90 for both days or £50 per day.

Places are limited so early booking is advised.

Contact Vedavanam (Bob Wilde) to book a place or obtain more information.

Telephone:01382 779366

e-mail: rrdwilde@gmail.com

Scottish Satyananda Yoga Network

BWY Scotland In-Service Training 2016

We warmly welcome teachers and student teachers of all traditions to our In-Service Training days.

7.5 CPD points for BWY and Yoga Scotland teachers.

Further information and a booking form are on the website, www.bwyscotland.co.uk under Events.

The Anatomy of the Breath Gary Carter

Saturday 4th June 2016, 10 am – 4 pm Wester Hailes Education Centre, Edinburgh EH14 2SU

Inwards and Upwards – the Bandhas Gary Carter

Sunday 5th June 2016, 10 am – 4 pm Wester Hailes Education Centre, Edinburgh EH14 2SU

Yoga for meditation Johnny Glover

Sunday 29th October 2016, 10 am – 4 pm In the Moment Studio, Glasgow G3 7DS

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Yoga SCOTLAND

Yin Yoga Seminar

Yoga Workshops with Ann Hunter

Saturday 10.00 – 13.00 13 February, 19 March, 16 April, 14 May 2016 United Reformed Church, 69 Johnstone Drive, Rutherglen, G73 2QA

An opportunity for teachers and advanced students to deepen their knowledge and explore aspects of yoga not normally covered in weekly classes £15 Small group so booking essential Email ann@athunter.plus.com or tel 0141 647 1817

Things to look forward to:1-3 April 2016 A weekend of yoga, mantra, meditation & walking with Jackie Le Brocq

10.00a.m. - 4.00 p.m.

Bridge of Allan Parish Church, Chalmers Suite.

Booking essential Cost, including a light lunch, £28 Tutor Jill Paget Trained by Paul Grilley & Bernie Clark.

Studied with Sarah Powers contact jillymp@yahoo.co.uk

“Scaravelli inspired” Yoga in the Greenpark Centre, Polmont , Central Scotland Easy walking distance from Polmont station or a short drive from J4 off the M9

Day of yoga with John Stirk

On Saturday 12th March 10am - 4pm bring your own lunch / teas and coffees available

At Allanton Peace Sanctuary, Auldgirth DG2 0RY See allanton@worldpeace-uk.org £150

To book tel June on 01324 711832 or 07835835919 email june@junesyoga.com

Bookings and information: jackie.lebrocq1@btinternet.com 01683 220981 Gardenholm, Annan Water, Moffat DG10 9LS

Cheque for £65 to June Mercer 9 Ingram Place, Maddiston, Falkirk, FK2 0FT

Things to look forward to:19-26 September 2016 A week of yoga, mantra and meditation with Jackie Le Brocq At the fabulous YUVA, Turkey. Returning for the fourth year. See www.yuvaholidays.com £500 (£475 if booked before 31.3.16) excluding flights & transfers to Dalaman

Bookings and information: jackie.lebrocq1@btinternet.com 01683 220981 Gardenholm, Annan Water, Moffat DG10 9LS

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Saturday 20th February

YS Ongoing Training Days

The following OGT Days still have space and can be booked through Maria: Susan Neal 30 January 2016 (Polmont) June Mercer 19 March 2016 (Polmont) Johnny Glover 10 April 2016 (Dundee) Ellen Lee 8 May 2016 (Glasgow)

Association for Yoga Studies

Convention 2016 Embracing Change Parinama Now Harper Adams University Nr Newport, Shropshire 15–17 July, 2016

With Sylviane Gianina

and workshops from many inspiring Viniyoga teachers

During periods of great change, transformation and renewal, we can be left with the feeling of stepping into uncharted territory. Sylviane offers us an opportunity during this weekend to explore the personal and intimate experience of creative change. Whether beginners or seasoned practitioners, we need to find a perspective in our Yoga practice from which our lives can become a whole – Yoga means union after all.

Sylviane will offer an opportunity to play with new possibilities of body, mind, heart and spirit, and learn from the invaluable resources found in the Yoga Sutras, Chapter 3.

Contact: Debbie Falchi 07748 484510 events@ays.org.uk www.ays.org.uk

Sylviane is an international and experienced Yoga teacher and teacher trainer in the tradition of T Krishnamacharya and TKV Desikachar. She is an Astrologer and facilitates Self Revealing Metamorphosis, both one-to-one and in retreats and workshops across Europe. Her focus and talent is to bring the highest levels of awareness into the body through her work.

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