Iyengar Yoga News - issue 20 - Spring 2012

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IYENGAR YOGA NEWS

The magazine of the Iyengar Yoga Association of the United Kingdom

ISSUE NUMBER 20

SPRING 2012

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IYENGAR YOGA

ASSOCIATION (UK) ®

www.iyengaryoga.org.uk

IYENGAR YOGA NEWS

President: Yogacharya Sri B.K.S. Iyengar

Issue No.20 Spring 2012

EDITORIAL Welcome to the 20th issue of Iyengar Yoga News.We have kicked off this issue with some fascinating photographs of Mr Iyengar demonstrating poses to a British audience in the 1950s; the looks on the faces of the people watching him perform these amazing asanas are rather interesting.

Talking of asanas, we have got more from Judi Sweeting, this time focusing on backbends, and another extract, on Sukhasana, from Ray Long’s book.

Other articles include the second part of Kirsten Agar Ward's essay on Teaching and Learning and two articles that look at teaching different kinds of students: Laura Potts on teaching medical students and Cissy Harrison on teaching deaf people.

Cissy’s class is partly funded by the Iyengar Yoga Development Fund, as is the class that Christine Rumley reports on in this issue.The IYDF uses funds given back to the IYA (UK) by Mr Iyengar from teachers’ payments made to him for use of the Certification Mark to pay for classes for people who would benefit from yoga but may not be able to afford to go to classes.This year, we asked teachers to raise money for the IYDF in honour of Mr Iyengar’s birthday, and we recently received this reply from him: "Just received your greeting card and also your enclosed letter. It is really wonderful to hear that you have approached teachers to make a donation to the "Iyengar Yoga Development Fund" which I am sure will grow into a stable position to help vulnerable members in learning this art. May God bless these members with a gallant heart to come forward and help to establish a good fund for this development.With all my good wishes to you all as ever.

Yours affectionately, BKS Iyengar".

Please read the Chair’s report which outlines the changes that are taking place in our Association, and don’t forget that there is still time to book a place at our Annual Convention with Zubin Zarthoshtimanesh.

IYA (UK) contacts

Katie Owens: Membership and Office Manager Telephone: 07510 326 997 email: katie@iyengaryoga.org.uk Address: IYA (UK), PO Box 4730, Sheffield S8 2HE Jess Wallwork: Finance and Bookings Administrator Telephone: 07757 463 767 email: jess@iyengaryoga.org.uk Address: 15 West Grove, Bristol BS6 5LS Sara Braham: Assessments Administrator Telephone: 07795443375 email: sara@iyengaryoga.org.uk Address: 215,The Pastures, High Wycombe, Bucks HP13 5RR

Editorial Board: John Cotgreave, Philippe Harari, Judith Jones, Lucy Osman,Tehira Taylor Layout & Design: Lucy Osman Articles to: editor@iyengaryoga.org.uk Copy deadline 1 July 2012 Advertising: John Cotgreave jbcotgreave@hotmail.co.uk IYA Office: admin@iyengaryoga.org.uk Printed by: Blueprint Press, Cambridge, on paper made using wood from sustainable forests and without the use of chlorine ® used with permission of BKS Iyengar, Trade Mark owner

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Contents Features 4.

6.

12.

14.

20.

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26.

Guruji in the 1950s Backbending Asana, Guruji 1988 Book Review:The Hero’s Contemplation Learning and Teaching Anatomy of a Pose: Sukhasana Teaching Yoga to Medical Students Themed Workshops, Classes and Courses

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45.

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IYA (UK) Reports Assessment Passes Professional Development Days Institutes

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Member Information

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Guruji in the 1950s Richard Agar Ward

Iyengar Yoga News No. 20 - Spring 2012

One day in February 2008 I received a surprise visit to the studio at the Bath Iyengar Yoga Centre.There entered a man who appeared to be in his late 50s or early 60s and who introduced himself as Paul Grinke, the son of Frederick Grinke the famous violinist. Frederick Grinke was a friend and colleague of Yehudi Menuhin and like Menuhin himself was a pupil of our Guruji in the late 1950s and early 1960s on his visits to London. Frederick Grinke died in 1987 in England although he was originally from Canada. Grinke also taught at Yehudi Menuhin's violin school at that time and also lived in London.

Paul Grinke showed me an envelope containing eight pictures previously belonging to his late father.They were all black and white photographs of Guruji demonstrating yoga asanas in front of what looked like members of the Asian Music Circle and possibly some of their associates. Paul suggested that they were taken most likely in a room at Ayana Anghadi's house in Finchley which, cultural historians might like to note, was where George Harrison of the Beatles first met Indian sitarist Ravi Shankar a few years later. Paul Grinke had come across these pictures in an old box belonging to his father, unopened for nearly fifty years. He was seized by a sudden and compelling desire to give these photographs away to someone who would be interested in them and who would look after them.

Paul already happened to have planned a visit to 4

Bath to visit his own son and he was suddenly inspired to type the two words “Bath” and “Iyengar” into Google to see what he came up with and whether it would enable him to give them to someone who might appreciate the photographs as a gift. As a result he was directed to our studio. I accepted his very kind offer gratefully without hesitation and immediately began to think of how I might give them to Guruji as I considered that they were now rightfully his.

The photographs were posted to Grinke from a

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person, probably the very person who snapped the photographs, who took the trouble to inscribe his or her name on the back of the original envelope in which the photographs were still contained. Unfortunately the name is difficult to read on the envelope but it looked something like Mairi or Maure.The letter was post marked Streatham, in London, but the date could not accurately be discerned. Paul did not know who might have sent them although he was familiar, as quite a young boy, with some of those involved and recalled having attended one or two of the events where Guruji demonstrated.

Just one look at the photos shows how differently Guruji was seen in those days compared to now.

Nowadays he is recognized for his enormous achievements and celebrated around the world.

Then he was an unknown struggling for recognition in his art and little regarded. However, the pictures eloquently speak for themselves and require little further comment.

I contacted Guruji about the pictures and later that year they were safely delivered to him. One

of the pictures made its way, as a still, into the film “Leap of Faith�, released in time for the 90th Birthday celebrations.

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Although in this case these pictures made their way back to Guruji by a remarkable and unlikely route, there must be many such historical items and memorabilia which have an interesting story to tell but which perhaps have not yet fully emerged into the light of day. If you know of anything, whether photographs or anything else which might be of interest to Iyengar Yoga archivists please contact the IYN editor with your information.

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Backbending Asana Guruji 1988 This will be the last but one of the articles taken from the teachings of Guruji on the Pune Intensive 1988.This two-part article will concentrate on back bending asana. Read the asana instructions carefully.To make the work easier to follow ‘bullet points’ have been used. Remember these are Guruji’s words and his instructions always work! He asks us to ‘feel’, to ‘observe’ and to ‘penetrate’ in our practice.

Start your practice with the following sequence taken from the Back Bending Intensive 1991: Adho Mukha Virasana, Adho Mukha Svanasana, Uttanasana: Utthita Trikonasana, Utthita Parsvakonasana, Virabhadrasana 1,Virabhadrasana 2.Then:

ADHO MUKHA SVANASANA

• Palms active, arms active, biceps turn out. Legs working evenly.

• Breathing should not disturb the asana.

• Shins back. Inner knee chips back.

• Which hand holds the mat, which does not.

• Without disturbing the diaphragm, concave the spine.

• Lengthen intercostal muscles (in Urdhva Dhanurasana the same has to happen).

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URDHVA MUKHA SVANASANA

CHATURANGA DANDASANA

• Dig head and base of shins in and extend body forwards.

• Keep legs where they are and raise up.

• Observe the nature of the lower legs, the bottom inner calves.

• Press palms firmly.

• Observe outer thighs are level with one another.

• Inner calf muscles up and lengthened.

• Move nearer the chest by digging tailbone in and draw it forwards.

• Lift chest at the rim of the pelvis to raise up, more and more.

• Feel the grip of the upper chest by work of the legs.

• Observe that the inner and outer knees and outer thighs are level.

Guruji demonstrated both poses showing how he charged his legs in just the same way in Urdhva Mukha Svanasana and Chaturanga Dandasana: Adho Mukha Svanasana, Urdhva Mukha Svanasana and Chaturanga Dandasana should be interchanged several times to learn the various details.

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URDHVA MUKHA SVANASANA With a brick between the feet. The diameter of the ankles to touch the brick evenly

Some teachers shown in the photographs were not able to manage with a lengthways brick, so did with a widthways brick, still gripping with the ankles/heels.

CHATURANGA DANDASANA With a brick between the ankles

Move the inner legs in the same way as when doing Urdhva Mukha Svanasana, inner and outer heels as alert as the two eyes.

URDHVA MUKHA SVANASANA With a brick between the knees

Raise the inner knees up and ‘hold’ the outer ankles to turn the inner calves outwards making the shins face the ground.

Do the same in Chaturanga Dandasana

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PLEASE NOTE – In the class where the photographs were taken, all Guruji’s work was taught in his words to the teachers. Some older teachers or those with problems, used bricks for hands in Urdhva Mukha Svanasana and in Chaturanga Dadasana a horizontal brick under the frontal pubic/pelvic area and a lengthways brick under the breastbone. Chairs were used later because some could not lift up into Urdhva Dhanurasana from the floor. However, they all worked their way through this programme and gained a great deal from it!

So we are all are able to take this work into our practice.

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ADHO MUKHA VRKSASANA

• Extend outer edge of index fingers – first knuckles of ring fingers pressed down.

• Look at the shape of the knuckles when standing up, then keeping that shape place the hands on the floor and when doing Adho Mukha Vrksasana retain the same space between the knuckles.

• Second time, again observe whether the middle fingers are straight or not – the inner middle knuckles in to take the ankles in – lengthen the inner calf muscles.

URDHVA DANURASANA Over chairs

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Using the back of a chair • Bent knees to a wall.

• Arms over head.

• Top knee-caps touching the wall.

• Use knee-caps as a brake.

Over the seat of a chair • Feet to a wall, hold back of the chair, then move the inner arms towards the wrists, then the outer arms.This makes the ‘driest’ part of the chest ‘wet’.The sternum becomes alive.

• The centre groin, top and bottom parallel.

• Observe the bottom frontal ankles, move them away from the head first, then back and down.

• Feet together so that you know whether the ankles are going forward or backwards.

• Big toes, both sides, moving evenly and upwards.This makes the head of the tailbone circular.

• Bottom of the calf muscles to heels – upper calf muscles move to the ceiling.

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EKAPADA DWI VIPARITA DANDASANA Over chairs

• Do pose over a chair with right leg bent up.

• Keep the mind on stretching inner thigh of lifted leg.

• Outer buttock going down.

• Sternum alert.

• Observe shape of both buttocks.

• Bring quadriceps muscles of bent leg towards the head and stretch the leg up by moving the lower calf muscles.

• Repeat with right leg again.

Keep right leg bent over the top of the back bar of the chair.

Guruji demonstrated and said: All I have taught you, Tadasana, Uttanasana and Adho Mukha Svanasana, plus Adho Mukha Vrksasana, Pincha Mayurasana, Sirsasana and variations, all are included in one Urdhva Dhanurasana (For this work refer to previous articles in Iyengar Yoga News Nos. 16, 17, 18, 19) Notes from1988 from now on: • Prepare with the hands on the floor.

• When you bend the legs, are your toes and heels parallel to each other?

• Which toe is in, which toe is out? Which heel is in, which heel is out.

• Start by drawing a straight line.

• The tailbone is the pole star of backbends.

• Everything has to be directed towards the pole star. Go up!

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Question yourselves, where are the buttock bones on the right side, are they parallel with the back of the seat?

• Grip the chair and take outer buttocks down.

• Raise the right heel up and place it on the back of the chair.

• Adjust the buttock bone.

• Middle knee straight without forgetting the stretch of the fibres of the thigh – roll the fibres out, then stretch the leg up.

• Without losing that grip, think of the downward leg – root of the big toe pressing the wall.

• Change the legs, keep the outer bent knee rolling in – bring the outer right buttock away from the anal mouth.

• Heel on the back of the chair, move the outer and inner foot forwards, hold the chair firmly and raise the leg up – foot nearer the eye, fibres nearer the bone.

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URDHVA DANURASANA Brick between feet

• Place a brick between the feet, and prepare to go up. Go nearer the brick with the tailbone. Place the hands, and come onto the head. Grip the brick and come up with the exhalation. Grip the brick so that the tailbone does not disturb. Move the legs, the arms towards the tailbone. Compress the brick and stretch.With that pressure the legs do not move forwards or backwards. Learn like that.

• Outer hip sockets up, outer armpits up and inner elbows squeeze in.

Watch your forearms and your calf muscles.The skin should contract on the forearms when going up. Contract the skin, bend the elbows, go up. ‘Rinse’ the forearms and in that ‘rinsing’ action – come straight. In ‘rinsing’ alone it should come straight. Now press the palms in the opposite direction to the little fingers, roll the forearms inwards. In the same way the inner thighs roll out and then ‘rinse’ the skin.

• Sacral muscles move away from the lumbar – they move nearer the legs, then no back problems.

Keep the crown of the head on the floor, raise your body. Move your hands back a little more, nearer the ears, outer elbows nearer the inner elbows – ‘rinsing’ the skin. Do not allow the outer elbows to go out, keep the outer elbows in.

• Now, like Uttanasana, the outer thighs should hit up and the outer shins should hit in, so doing all that come up. If you don’t get equal weight, your hands or feet can be taken nearer to each other. Don’t go in too much, thereby losing the weight on the hands. Keep the external part of the sacral muscles hitting the outer buttock and then stretch.

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Hands on bricks/ledges/walls

• Watch your armpit skin, the inner arm should be strong and long.The distance (between) the inner wrists and the shoulders should not vary at all, and do not oscillate your shoulder blades.

• Do not oscillate your sacral muscles; do not oscillate your shoulder blades backwards, but go straight.

• Outer elbows in then you have to stretch up straight.

The pelvic girdle should move towards the thighs.

• (Still hands on bricks). Go up, walk in.There should be 14 inches between the wrists and the feet, so much you have to walk in without allowing the armpits to collapse.The back of the top knees hitting the kidneys from your heels. Still walk back. Calf muscles facing the ground. Make your calf muscles face the ground.

• Hands on the bricks.Walk in. Do not straighten the legs but walk in. Bottom calf muscles should pound down, heels down.

Take the wrists nearer the wall. Only the ligaments of the knees should lengthen.The back corner knee flesh should move towards the elbows, bottom knee skin should move to the shoulders. Heels down. Head of the calves should hit the bottom calves. Calf muscles heavy.

• Elongate the fibres at the top of the back knees and walk in.Watch the arches of the feet in Urdhva Dhanurasana; they should not vary at all.They should not move.The arches of the heels should be in the centre, and then you have to stretch the bottom of the frontal edge of the arches – the skin touching the ground. Now can you stretch

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your body straight up? How many of you did not move the head of the calf muscles nearer the triceps?

• Take the wrists up onto any height and find out which hand is touching more, which is less. Open the back of the arms more and lift up. Can you do Adho Mukha Svanasana with the ring of the big toes in this pose?

Guruji demonstrated and said: When walking the feet in see that the outer chips of the knees do not disturb Hands on the floor

• Hands to the floor and see if you can do better.

• Watch the buttocks.

• Without moving the calf muscles, move the outer quadriceps muscles in and up.

Two belts on legs

Guruji demonstrated on himself and said: Observe the bottom portion of my thighs at the back. Naturally at first the top thighs near the buttocks ascend, the bottom thighs descend. One must learn to make them ascend. The belts compress so that you can learn to ascend the bottom thighs.

Finish your practice with Prone Savasana: Adho Mukha Virasana : Halasana on a bolster : Savasana with a bolster on the thighs.

All photographs were taken by Tig Whattler in the Friday Teachers’ Class at the Cotswold Iyengar Yoga Centre, in Cirencester, Gloucestershire.The gems of wisdom were passed on by Judi Sweeting.To be continued in the next issue of Iyengar Yoga News.

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• Place one belt on the quadriceps muscles and one belt on the big toes. Same distance for each belt. • • Place the hands on the bricks, or on the floor, and again do Urdhva Dhanurasana.

• The toes hitting the belt, quadriceps muscles going into the belt.

Letting the belts give a sense of direction, so that the legs come straight. All learn like that.

• Raise the outer quadriceps muscles back, higher and higher and hit out the toes.The grip of the quadriceps muscles and the grip of the toes on the belt should not vary at all. If they vary, you are lost.

• Watch the big toes, the belt should stretch so that your toes are touching the entire cloth of the belt. Hit out as though tearing the belt.

• Walk back.When raising the buttocks you should know where the feet are.You should know if they are too far away or not. Hit the belt out.

• Outer quadriceps muscles rolling in. If you are not using the belts you are sinking. Lift the quadriceps muscles straight up like Tadasana.

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Book review:

The Hero’s Contemplation

by Christian Pisano Gerry Chambers This new book by Christian Pisano is itself a kind of yogic act. By this I mean that the book is the creative expression (the shakti) of Pisano’s own yoga journey. It is not a good idea to approach this book looking to appropriate new techniques or teaching points and, while study of the asanas shown by Christian will be rewarding and inspiring, those who want a detailed instruction manual should look elsewhere among the many Iyengar yoga books now on the market.

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Guruji himself has said: “To have a clear notion of

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the true natures of man, of the world and of God, the sadhaka should study the sacred books (shastra).” Pisano’s shastras are the teachings of Kashmiri Shaivism and the subtitle of the book is “Yoga in the light of the teachings of Sri BKS Iyengar and non-dual Kashmir Shaivism”. In these shastras the whole world is characterised as the outflow of the consciousness of Shiva. In some repects this brand of Shaivism resembles the monistic and mystical Upanishadic philosophy of advaita vedanta which teaches that all is Brahman.

The book commences with a comprehensive

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introduction to this school of Shaivism by the scholar Mark Dyczkowski so I need not say much more here.While the philosophy of monistic vedanta is based directly on the Upanishads and on Shankaracharya’s reading of these, the foundation texts of monistic Shaivism are historically later and draw deeply on tantric and hatha yogic teachings. Tantra might be called a set of techniques for divinising the body, and the correct performance of the asanas harnesses and expresses the various qualities of these divine energies. If my body is my temple it has to be approached in a certain way from the outer prakaram (courtyard) to the inner sanctum, and the deity at the inner core, the heart, has to be circumambulated in the correct manner and cannot be approached haphazardly. For Pisano, asana, starting with the standing poses, commences the consecration of the body.The story of the body is a limiting one if we think of ourselves only as historical subjects shaped by what Pisano calls the “wardrobe full of beliefs, prejudices and preferences”.The practice of yoga invites us to ask a more fundamental question, that is, “who am I?” This question can be addressed through the vehicle of asana as an exploration of “the texture of our embodiment”.

For example, and taking one of the most familiar of asanas, trikonasanana is much more than an intricate placement of joints and muscles but is an example of a “divine geometry”. Pisano tells us that the triangle symbolises the three divine energies of will, knowledge and activity.

The title of this book is The Hero’s Contemplation and as Pisano made clear at a recent event in London to launch the English translation of the book, the heroic act is one that engages fully with the everyday world with eyes wide open. It is an approach to living in the everyday while maintaining a pure consciousness. As Pisano says “each experience from the most trivial to the most subtle can become a contemplation of our essence ... each and every thing happens at the source of attention...” Such an awareness is heroic contemplation.

The book itself is attractively produced and has striking imagery: first there is photography of beautiful artworks from Indian temples and museums locating yoga at the heart of Indian spirituality. There are also striking photographs of Pisano’s asanas taken at different points in time although Pisano reminds us that performative photographs of asanas “are almost always caricatures and inappropriate”. And there is piercing calligraphy which unlocks the vibrancy of the asanas in a way that photography can’t.Thanks are due to YogaWords, a division of Yoga-matters, for publishing the English version of this book which was originally published in French in 2010.The book deserves a wide readership and is available directly from Yogamatters.

Special offer for IYN readers: Order online at Yogamatters with code IYN20 to save 20%. Code valid until end of April 2012.

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Learning and Teaching Yoga Kirsten Agar Ward This article in two parts was inspired by classes attended during a trip to Pune in December 2010 and on talking further with Prashantji.

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Learning and Teaching Yoga This article explores some issues around learning and teaching yoga.There is a danger that we become stuck at a basic level and never properly get to grips with what it really means to “learn” yoga.We might “know” a lot of biomechanical points (ie generally have picked them up second- or third-hand), how to adjust etc. but we need to understand that learning and teaching yoga involves much more than this, that it is a culturing process at all levels of our being, not only body.

So we should not get stuck there in our learning and our teaching.

We have to keep moving forward, not become impressed with what we “know”, congratulating ourselves on how far we have come – that way lies arrogance and stagnation.

Part 2 – Teaching

What Makes a Good Teacher?

A good teacher must be a good learner. If we put our efforts into being a good learner then necessarily we will become a good teacher (even if we are only teaching

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ourselves). On a higher level of practice you have to be a teacher to yourself even if you teach no one else.

Instilling Yoga Culture Yoga is a culturing process so as teachers we need to be clear from the outset that our role is to move beyond the basic training resulting from regurgitating instructions and

A Learning/Teaching Continuum Of course we must adapt to the situation – teaching beginners is totally different from teaching seniors.You can’t teach a beginner to identify potential nor to use it. So initially the process will be heavily weighted towards direction, biomechanical instructiongiving and adjustment.They

Yoga is a culturing process therefore as teachers we have to take care what culture we instil into our students.

instil yoga culture. Since the real learning comes from inside, pupils have to be cultured in order for that to occur in a proper way. Just as when we have taught a child how to read we cannot control everything they read, but we can instil a culture in them so they make good choices.

So we have to take care not to instil a dependency habit in students relying on outside inputs from us. As a spiritual subject yoga depends on potentials; the teacher’s role is to make pupils aware of the potentials within themselves, to help them access them, then to guide them in exploring, using, evolving and realising those potentials.

have to be doing at least a basically correct pose in order to progress. But it is not appropriate to go on in this vein forever.We don’t go on teaching children basic phonics once they have learned to read, so we shouldn’t go on and on with the basic points in teaching yoga. Higher education and learning is not merely a case of inputting more material into a student, even if it is more complex/subtle; that is merely training as distinct from education.Traditionally in education not only does content get harder but more importantly the teaching /learning process evolves into one in which the learner takes a more active role, has to think for themselves and work things out, learns to apply process as

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well as content, becomes original and creative and takes on the culture of the subject not only retains some facts about it

Therefore the teacher needs to have in mind moving the pupils along this continuum and gradually teaching should be shifting to bring them closer to yoga.

This has to be gradual since if we suddenly remove the supports of instructions then the pupils will of course feel support-less, but somewhere we have to incorporate a plan to do this. So we have to gradually reduce the spoon-feeding to break the habit of you as teacher telling and them doing.

As Prashantji says: “Make them think and feel so you don’t need to do the spoon-feeding but they see what is in the spoon.”

This is not to disparage content knowledge. Clearly a good teacher has to “know their stuff”. But the best teachers are not those who are merely a few pages ahead of the pupils in a text-book of content, but those who have a well-rounded and deep history of study of their subject and who not only impart content but guide the pupils towards independent learning.They are not merely regurgitating some sort of script but respond to those they have to teach, are creative etc.We mustn’t get stuck in the biomechanical nor encourage this in our students; yes it is essential to develop this understanding but don’t

get stuck there, it’s not the whole story.

What Should we be Trying to do as Teachers?

At first pupils will need lots of pointers and ideas, so that they can make a start and begin to build up some confidence, develop sensitivity, and develop a process for their own discoveries. But gradually we have to reduce the point-giving.We may think we are being helpful giving points, but we have to consider what leads us to do this. Perhaps we don’t know anything else except biomechanical points? Perhaps it makes us feel good to be able to impress the pupils with our extensive knowledge and “deep” understanding? But in this spiritual sphere the teacher’s role is to induct a person to the potentials within themselves rather than our achievements and knowledge as teachers! We also need to understand the damage spoonfeeding can do.When I worked with adults working with children with special needs, the adults would sometimes do everything for the child, (often with the best intentions of being “kind” or simply to “justify” their employment) but in so doing they undermined the child’s self-belief (implicit message – you can’t do this for yourself) and created an atmosphere in which the child wasn’t given space to find out for themselves, making the mistakes which inevitably accompany learning.We must

not disempower and disable our pupils, even if we mean well.

So in practical terms we should gradually make students aware not only of their body, to observe and be sensitive to its symmetry, alignment etc. but also, importantly, of their mind and breath. For example, helping them become breath aware – e.g. whether they hold the breath, how is the breath in different types of poses (eg forward compared with backward bending). Later, helping them start understanding how to use the breath; seeing how exhaling completely in a pose affects the body, such as helping overcome stiffness, bringing power.Then they realise breath is an important tool through which body can be accessed.

We must also make them aware of their state of mind.

All three of these aspects of our embodiment have to be set right.We have to learn to understand our nature and the interactions between these three, and in so doing modify our nature and find out how far we can evolve within it.This is the culturing process. In this way gradually pupils will become aware of the potentials within themselves.

It is our duty to prepare students for going to Pune, familiarising them with the teaching approaches of all the Iyengars in our teaching and encouraging them to read the

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If you remain a good student then you will become a good teacher.

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books and listen to the CDs, then they will be better able to access the teaching; after all they are not going there to show off how many points they have acquired from us! They are going to learn, so we have to prepare them to be able to do that.

Essential Qualities of a Good Teacher Having profound knowledge isn’t sufficient to be a good teacher. Qualities such as tolerance and patience are essential.

Prashantji stresses that yoga is a natural rather than an artificial process, so we have to allow that organic process, not be in haste, always implanting.

Slow learning is better, because it enables consolidation.

Teachers can give clues but everyone has different abilities and potentials which we have to allow for, for example some are very emotional, others intellectual, others sensitive, others do first, think later.We have to be patient – our students might learn it the tenth time!

Pupils will make mistakes and we must let some of them go as long as they are not dangerous.Whilst adjusting raw beginners is all right, adjusting the more experienced gets in the way of their learning; the student doesn’t understand the process of correction, just the stroke of correction. Moreover,

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adjusting is a jerk and jolt to them, especially in pranayama where it can be alarming and explosive. So instead we need to encourage them to feel or watch certain things then they evolve the process to get into that aligned condition.This requires much patience.

Teaching the Subject Rather than Teaching Students At some point we should be teaching the subject rather than teaching students.With the former you are not concerned with the individual; not all will grasp it, some will learn today, some in a week or a year. It may be an unfashionable and unpopular view, but we can’t adapt the subject to fit the students. In this case we should teach for the deserving, who might only be one or two percent, then the legacy will continue.When teaching the subject it’s unhelpful to look too much at the students who will be experimenting and trying, as not only is this not good to look at(!), it’s inhibiting if they feel they will be criticised. Having said this we should make students inwardly so then they are not bothered even if there is someone hypercritical around.

We should try to bring pupils to a point where we are no longer required. In Prashantji’s words: “To remain a good

teacher see that you remain a good student, develop your understanding of these things. If you have understood yourself in your asanic endeavour then you will become a good teacher, rather than learning other people’s points by heart, regurgitating others’ points. If you remain a good student then you will become a good teacher.”

Some Pitfalls for Teachers:

Teachers Making Attractive Consumer Packages so that Pupils Come Again This might mean trying to make everyone feel “nice” in the class or organising things in other ways to suit consumer preference rather than the requirements of the subject.

But yoga is not concerned with appearance or transient or illusory states; it is about wellbeing as distinct from sense of well-being.Therefore as teachers we should be concerned with cultivating well-being rather than sense of well-being in our students.

Consequently the pupils might finish a class feeling less than happy in some way: that does not mean they were badly taught.We must not run things to keep people happy and maximise rebookings!

Ego We might get ideas that “I taught them this” etc. But either our points are secondhand regurgitation or else our

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learning comes from the higher teacher within. Either way one is a medium and it is not “I” who can take any credit.

Teaching Becomes a Higher Priority than Learning We should understand that this tends to happen; then we can say to ourselves “Let me keep a priority for learning although I am teaching.”

Only Teaching Techniques Prashantji points out that teachers go on teaching techniques because they have nothing else to teach.Techniques are dogmatic but the teacher’s instructions have to be pragmatic and customised to the conditions. For example in pranayama, after the initial stages of learning, we should try to avoid referring to the skeleto-muscular as to an experienced person it’s an irritant as they are trying to do something finer and you are drawing them to something gross. Prashantji’s challenge “Can you teach a class without reference to biomechanics?”

Hypercritism It is easy to fall into the hypercritical pitfall, to show how clever we are in being able to spot so many faults in others. It also helps us justify our existence as teachers! Clearly we must not allow people to do

dangerous things, but we should have a tolerance of pupils’ imperfections and slowness, after all we are like that too! Being hypercritical is not a philosophical or spiritual way of life, it brings irritability and diverts both teacher and pupils away from equanimity. Moreover creativity of pupils cannot come in a hypercritical environment. We have a to create an atmosphere in which people feel they are not there to “perform” for our or anyone else’s benefit and in which mistakes can be made.

Talking/Doing Too Much As teachers we should only say what is necessary, not go on and on with the constant “AK47” of instructions. Nor should we cultivate a habit in pupils of incessantly doing and never learning.We should allow people time to reflect, to feel what they have done and what has happened, why they have done it. If they have to listen all the time then they can’t be independent and also meticulous instructions are an irritant.

This all stifles the pupil’s creativity.

Talking Imprecisely We should develop our ability to enunciate Sanskrit words properly, in order to convey the essence of meaning properly, e.g. trikonasan not trikonasanAH and Yog not

Prashantji’s challenge: Can you teach a class without reference to biomechanics?

YogAH (the latter being a physical fitness programme & sense of well-being as distinct from well-being).

Also it is tempting to use words as if any one of several words will do to convey the same meaning. But English is a rich language in which different words with broadly similar meaning actually convey different shades of meaning and nuances, eg straighten, stretch, elongate.We should be aware of that and incorporate it in our teaching.We should know why we have used that word and not another.This will reflect our own inner precision, awareness and understanding and will help cultivate precision and care in those we teach. If we are casual then we encourage that in them.What we mean and what we say should coincide (satya).

Identity Problems There is a danger that we may allow wrong ideas into our minds such “I am a teacher as distinct from a student”. It is nonsensical to separate yoga practitioners into mutually exclusive categories of teachers and students. Actually the teacher identity is really for others.There is nothing wrong in someone calling us a teacher or advertising as such but that is for others, in our minds we should basically be students of yoga. Of course when we teach we have to take on that persona in order to be able to do it, but we should not live in

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clear about what the yogic endeavour is and look for teachers who can guide us in that, not merely make us feel good, add to our point list, adjust (serve) us, build up

There is nothing wrong in someone calling us a teacher... But that is for others, in our minds we should basically be students of that teacher identity.The identity should be: “I am a student of yoga”; this avoids stagnation in practice and teaching.

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Copying Our Teachers We have to learn organically and find our own words, not simply learn by heart and parrot what our teachers say.

We can’t straight away teach what we have been taught in Pune, we have to go on practising, then it will come in our own words and mould.

As Prashantji says: “Yoga is a very natural process, don’t have a regimen to follow. See what the conditions are at a given time and accordingly devise your process, devise it rather than prescribe it.”

Conclusion It is up to us as learners to be

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our sense of achievement etc., like some sort of personal trainer. And it is up to the teachers to be clear about we are trying to do in teaching yoga, that this is something much more being than a trainer or instructor. It is our duty to live up to that label of “teacher” rather than seeing it as our entitlement.To do that we need to retain our primary identity as learners and like Guruji never give up learning.

With thanks to Prashantji for your patient teaching and explanation.

APPLYING

FOR

CLASSES AT THE RIMYI, PUNE

If you would like to attend classes at the Ramamani Iyengar Memorial Yoga Institute in Pune, India, you have to apply through the IYA (UK). For more details about the application process and to download an application form, please visit our website.

The website also contains lots of information about travelling to and staying in Pune, and about attending yoga classes at the RIMYI.

CALL

FOR

PHOTOS AND VIDEO FOOTAGE

You may have noticed that we have added some videos to our website recently. Do you have any good quality footage of the Iyengars that you would be happy for us to share on the site?

We would also be pleased to receive any interesting Iyengar yoga related photos you have that we could consider for inclusion in our online photo gallery, at www.iyengaryoga .org.uk/photos and on our Flickr pages.

If you have anything of interest we’d love to hear from you. Please get in touch with us at admin@iyengar yoga.org.uk or phone 07510 326997.

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Telltales Ally Hill

Let me tell you a story – I had two new students arrive in my class. At Sarva IYI we have quite a comprehensive form for new students to complete, with plenty of space for people to add anything that the form doesn’t cover or needs to be expanded upon.

After all, it’s a form not a medical dictionary – you can’t put every possible medical condition onto a form and expect someone to plough through it!

These two ladies had filled their forms in and had admitted to the odd twinge here and there but nothing major. I taught a standard beginner’s class with the usual mix of some standings, inversions and forward bends, including some preliminary leg and arm stretches.

A few days later the husband of one of the ladies called to request a refund as both of them said the class had hurt their upper arm/shoulder area.

I had a look at my lesson plan (I keep all of them – you never know when someone may query something about a class) and could see nothing that could have over-stretched this area. On enquiring further, I managed to get out of this man that they were both recovering from breast cancer – there was nothing to this effect on their forms! I went ballistic, explaining the need for giving such information!! The husband backed down quickly, stating that apparently they thought

this would be a new start and had put the cancer behind them! These forms and, yes, Sarva’s form does ask about cancer and any surgery in the last three years, irrespective of how detailed they are, need to be taken seriously.We teachers are not being nosey; we need to know these things so that we can take good care of students in class.

Had I had any inkling that they had recently undergone treatment for such a major medical condition, quite frankly I wouldn’t have accepted them in my class for the following reasons: • They had not had sufficient time to recover from the treatment • If sufficient time had passed, I would have ensured that they kept the area passive so as not to stress any scar tissue • And most important of all – they need to go to a senior teacher so soon after sugery – my insurance doesn’t cover me to teach them!

(I’m an Intermediate Junior 1).They would have to be well through recovery to come to my classes.

This tale is obviously about a serious medical complaint but minor injuries and conditions are just as relevant.Yoga asanas stretch and condition the body; this is physical work where we expect students to do just a little more than they think they can and Iyengar yoga in particular takes good care of those with health and physical issues. Please help your teacher take good care of you – tell us what we need to know, in confidence!

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As most of you I’m sure are aware, teachers ask students for details about the state of their health before embarking on yoga classes.What some of you might not be aware of is how important this is.

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Anatomy of a Pose: Sukhasana Ray Long Sukhasana is the seated position most commonly used in meditation. Accordingly, many of the other poses of Hatha Yoga are directed toward making it easier and more comfortable to sit for long periods in this pose. In fact, the Sanskrit word asana is often translated to mean “a comfortable and easy position.”

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To sit comfortably in Sukhasana, we want to minimise the muscular effort required to be in the pose. One way to achieve this is by bringing the knees closer to the mat, thereby lowering the center of gravity toward the pelvic core. Do this by stretching the muscles that surround the hips, especially the adductors and internal rotators.This allows the femurs to abduct and externally rotate.

Align the vertebral column over the pelvis so that the weight of the trunk is supported by the skeleton (bones) instead of primarily by muscular contraction.This makes it possible to hold the pose with less effort. Use closed chain contraction of the latissimus dorsi to draw the torso forward so that the mechanical axis (the direction of gravity) and the anatomical axis of the vertebral column align with each other. Refine the pose by engaging the accessory muscles of breathing to expand the chest.

Basic Joint Positions • The hips flex, abduct, and externally rotate.

• The knees flex.

• The ankles are neutral.

• The trunk extends slightly.

• The shoulders flex slightly.

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Sukhasana Preparation Stretch the adductor group on the insides of the thighs with poses such as Baddha Konasana and Upavistha Konasana. Use facilitated stretching to lengthen the internal rotators with the cradle stretch.

Lift the chest by fixing the hands on the knees and attempting to pull back.The arms will not move so the chest is drawn forward by closed chain contraction of the latissimus dorsi.This draws the vertebral column over the pelvis and expands the chest.

• Step 1: Activate the psoas muscles by pressing down on the knees while trying to lift them.This produces a closed chain contraction, whereby the origin of the psoas moves (not the insertion), lifting the lumbar and tilting the pelvis forward.

This synergises the action of the quadratus

lumborum on the lumbar spine.Visualise the sartorius contracting to flex, abduct, and externally rotate the hips.This muscle also assists the psoas in tilting the pelvis forward.

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• Step 2: Bend the knees by engaging the hamstrings.We relax these muscles once in the pose but occasionally return to them to refine the position of the legs and re-establish congruency of the knee joints.

• Step 3:The tensor fascia lata and gluteus medius activate to abduct the thighs toward the floor.

Note that these muscles are internal rotators of the hips. Sukhasana externally rotates the hips.

Accordingly, prepare for the pose by stretching the tensor fascia lata and gluteus medius to lengthen their internal rotation components.Then engage the same muscles to abduct the hips.Tuck the tailbone while turning the thighs outward to engage the deep external hip rotators. Refine the pose by gently pressing the outer edges of the feet into the mat.This activates the peroneus longus and brevis muscles at the sides of the lower legs.

• Step 4: Place the hands on the knees and pronate the forearms to turn the palms down, engaging the pronators teres and quadratus.

Contract the triceps to attempt to straighten the elbows. Engage the infraspinatus and teres minor muscles to externally rotate the shoulders.The posterior deltoids synergise this action.Then pull with the hands to draw the chest forward, activating the latissimus dorsi in a closed chain fashion, as shown.

• Step 5: Draw the shoulder blades toward the midline by contracting the rhomboids.This opens the chest and stabilizes the scapulae in place, preparing for Step 6. Activate the lower third of the trapezius to draw the shoulder blades down the back.

• Step 6: Stabilise the scapulae toward the midline of the back.Then lift the ribcage by engaging the pectoralis minor.The cue for activating this muscle is to attempt to roll the shoulders forward. Because the shoulders are fixed in place by the rhomboids, they will not actually roll forward. Instead, the contraction of the pectoralis minor lifts the ribs and opens the chest.

Expand the chest further by engaging the serratus anterior. Note how this muscle also originates from the scapula and attaches to the ribs (like the pectoralis minor). Accordingly, when the scapulae are tethered in place by the rhomboids, engaging the serratus anterior lifts and expands the chest.

The cue for contracting this muscle is to visualise pressing the hands outward against a door frame.

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Teaching Iyengar Yoga to Medical Students Dr Laura Potts

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Have you ever wished doctors had a better understanding of yoga, of what it is we do when we practise, and of its impacts on our health? In many years campaigning in the women’s health and public health movements, a regular refrain was ‘if only doctors learned about this or that in their training!’ So I love my very part-time post advising on the curriculum at Hull York Medical School (HYMS). One aspect of the innovative curriculum is the Student Selected Component (SSC).The purpose of these, as the official documentation puts it, is to “give medical students the chance to broaden and deepen their learning beyond the core medical curriculum.

An important function of SSCs is to allow bright and intelligent students typical of medical schools to expand their educational horizons.”

So to encourage such expanded horizons, I teach an SSC called Yoga for Health and Wellbeing to first and second year students.This is an intensive 10 session course for complete beginners, “to give a taste of what the theory and practice of yoga is about and the benefits it brings to physical, mental and emotional health; it is suitable 22

for all ages and levels of fitness.

The classes all have a practice element to learn some of the classical postures; an opportunity for reflection and discussion; and mini-lectures in which key elements of the philosophy of yoga are introduced. All students get a copy of Geeta's book Yoga in Action: A Preliminary Course to support their learning.

The General Medical Council requires most SSCs to have a direct relevance to medicine, so the course assesses students by a Reflective Learning Journal in which they evaluate the benefits to health and well-being of yoga practice through both qualitative and objective monitoring of its effects and through critical reflection on published research about the effects of yoga.They are also assessed on their engagement, attendance and participation in classes.

Many of the students do a lot of sport which brings the customary difficulties of muscular strength but limited flexibility. Several have reported how their sports performance has improved as a result of practising yoga, their focus sharpened and their physical use of the body more efficient. Many come with a history of intense study and the highly competitive

drive necessary to gain a place at a top medical school. Initially they find it hard to sit still or to reflect on the inner processes at work as they practise yoga.Their reflective journals tell of how useful they find their yoga practice as a way of developing better concentration, of sleeping better and of dealing with the stress of exams and clinical responsibilities. “Whilst practising Sukhasana, I had a better appreciation of some of the subtle changes you have to make to your body in order to bring your body into a greater state of relaxation... I felt that these adjustments to the posture did in fact quieten my mind and my consciousness allowing me to experience a sense of tranquillity”. Above all, these are students with an extraordinary capacity for learning: they absorb new knowledge enthusiastically, they practise diligently in their own time, read widely and integrate their understanding into other interests and activities. But of course many are young men and women with vast reserves of energy living very full and busy lives.

They generally show a good level of self reflection. One student commented in her journal, “I began to notice that I

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was holding myself differently and I felt invigorated. I was standing tall, stretching all my body and felt completely in line.

I realised that having time to focus on myself and the positioning of my body made me subconsciously change it.”

Another student wrote of his understanding of the various limbs of yoga: “Despite my lack of flexibility and the slow progress I was making, there was a point in which I realised I would never really appreciate the essence of yoga unless I abided by the fundamental roots of the art. In other words I would have to be truthful to myself (satya) about my form, be content with what I could correctly achieve and not to be envious of what others around me were able to do (santosa).”

They make ready connections to their practice of medicine too, as another student articulates: “Any one of the four principles of [Iyengar yoga] precision, alignment, sequencing and timing that we do not do correctly whilst practicing yoga will cause harm to ourselves ... I learned that these principles could be applied not only in yoga but also in life.

For example, if I were to read a patient’s notes in hospital ... and one of the four elements were missing, I would put the patient at risk ... Another important principle [is] awareness of one’s physical limits. For example, whilst doing Upavistha Konasana, I was struggling to get into the pose ... pushing myself any further ... would cause damage

to my body. I believe it is experiences like this which will help me in the future as a doctor, as if I am not aware of particular information, I will ask for help as I will recognise my own intellectual limit. I think this is an extremely important concept as if you don't admit to these limits to yourself, or to your Guru (teacher), you could, for example, harm yourself physically during yoga or harm a patient whilst being a doctor “.

The students at HYMS have a wide range of ethnic and religious diversity. Several have reflected on how yoga relates to their own backgrounds, beliefs and practices. “Many of concepts that yoga stands for are very important in my life and my beliefs as a Muslim. Initially I was a bit reluctant to join yoga as I had read that it can conflict with my beliefs because it stems from Hinduism, what many may perceive to have polytheistic aspects. However, upon progressing I had realised that the two actually mutually benefit each other... Adho Mukha Virasana was also very relaxing for my mind because I could let my senses go and relax my mind for a while. It is similar to the Islamic prayer position ‘sujud’ in which it signifies prostration and submission to God, quite similar to a Niyama principle known as Isvara Pranidhana.” Another student commented in his journal: “As a Hindu, yoga is one of the six dharshanas ...When I heard terms such as Namaskarasana and Swastika

used in the first sessions I felt at home ...This feeling was further enhanced as we started every session with Sukhasana, the pose usually taken while praying. For me one of the most significant learning experiences was when we did the Surya Namaskarasana routine...[d]espite it being moderately tiring initially, I tried it prior to praying the following day and found that it had reinvigorating and energising effect on my body. Having now practiced Surya Namaskarasana over the week I now feel a positive energy change in general, furthermore I have learned that after praying I felt much more refreshed which helped me start the day on a positive note.”

I have learned a great deal from these students, perhaps particularly from their exploration of the health benefits of yoga practice. Their topics have included asthma, depression, lower back pain, anxiety and stress, preventing injury when running competitively, and insomnia.They may well be sceptical, as good scientists, about the more ‘alternative’ or ‘fringe’ perceptions of yoga in popular discourse: “Having done a biomedical science degree I have the philosophy that a scientific explanation should be given for any treatment given in medicine, whether mainstream or complementary.”

But they bring an open mind to the practice and are admirably rigorous in applying empirical method to their yoga practice.

Many have undertaken systematic observation of effects on

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themselves: for instance, measuring their peak expiratory flow rate before and after classes and practice to see how yoga might help asthma, or keeping a detailed sleep diary related to practice of particular asanas.

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They also undertake a related literature review to appraise published research on yoga and health. As we know, there is limited high quality, peerreviewed research on Iyengar yoga’s effects and students are quick to identify this and suggest how future trials might be undertaken.They notice too that much of the published literature is unspecific about what yoga has been evaluated, what method or discipline, what asana-s or pranayama practised.

But most students conclude that it would be valuable to undertake more research, so that medical practice could more confidently include yoga as part of prevention or treatment when the evidence suggests that would be appropriate. So there may be a newly qualified doctor coming soon to your neighbourhood or your hospital, who does have an understanding of what yoga is about, and some of the health benefits it confers.

With grateful thanks to all HYMS students who have taken the yoga SSC and taught me so much, and to Richard Nicolson for so efficiently and enthusiastically supporting the course.

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John Maslen: Memoirs Many of you will remember John Maslen.You will have seen him accompanying his wife, Jeanne Maslen around the UK and the world as she passed on Guruji's teaching. John sadly died on the 4 September 2010 after a long illness suffering from Alzheimer’s disease.This is just a little snippet of his contribution to Iyengar yoga.

In 1974 John took time out of his own work in Mumbai to visit and see Guruji teach. He travelled to Pune with Guruji in a taxi to see the beginnings of the RIMYI and to generally view life in Pune on the back of Guruji’s Lambretta Scooter. He made a movie of this adventure by resting his camera on Guruji’s shoulders whilst mingling with the numerous rickshaws, motor scooters, cars, lorries, oxen carts, cattle and people everywhere. John enjoyed every minute of this escapade!

In 1975 the RIMYI was officially opened. John often accompanied Jeanne plus groups of 30 teachers and students on their many, many trips to Pune for Guruji’s superb teaching. John took hundreds of photographs.

When Guruji visited Manchester John hosted him at his home

and took time out from his own busy schedule of work to see to all Guruji’s needs.

Teachers and students of the MDIIY gratefully remember John for his dedicated and active involvement with Iyengar yoga and the Institute.The MDIIY was formed 40 years ago in 1972 and from then until recently John gave practical help: • Laying the beautiful floor and making the stage in the main yoga room upstairs, the Maslen Hall; • Creating the new Reed Studio on the ground floor, taking out the wall to make more space, repairing and laying a new floor; • Making all trestlers (Pune Horses), backbenders, the rope wall, and various other pieces of equipment, not only for the institute, but for many teachers and students who also wanted trestlers and backbenders for their home practice, so he made more and more!

He is greatly missed.

From the MDIIY Archives

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93 Poses for 93 Years!

Ally Hill Photo by Sonali Bhosale

Thirty seven willing participants duly turned up for the 5pm start, paying a minimum contribution of £5 towards the Iyengar Yoga Development Fund, the chosen charity for this year. All moneys from such events around the country will go to this fund, enabling teachers to provide classes for groups that may otherwise not be able to afford yoga classes.

These include prisoners, people who are undergoing rehabilitation for drug abuse plus other groups who have health issues.

The session was lead by Sheila Haswell and Uday Bhosale. I managed to escape the strenuous activities by being the one to call the asanas on the list that Uday and Sheila had put together.

Starting with Tadasana they moved through some standing arm work, then on to leg extensions and the familiar standing poses; from there progressed to balancings and inversions. Just as they all thought “great, we get to sit down”, they moved into leg folding including Simasana (the lion, complete with tongue!). More leg extensions, then seated twists. Still no respite – from there they moved to wrist balances and to cap it all back-

bends! Sarvangasana finally signalled the end of the sequence and after a little more “leg waving” the one for luck was Savasana.

We then followed this with cups of tea, savoury snacks and chocolate muffins – see what you missed! Everyone had a great time.

All levels of student were in attendance, a few were introduced to poses that they hadn’t tried before but all were game to have a go.

Although the contribution requested was £5, many contributed more.We also received donations from several people who were unable to attend. At the time of writing this we have collected £360 for the fund.

Many thanks to all for making it a very special celebration.

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BKS Iyengar turned 93 years old on 14 December 2011. In celebration a group of students and teachers gathered at Sarva IYI to do 93 poses in two hours.

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Announcement: Themed Workshops, Classes and Courses Ethics and Certification Committee Early in 2011,Yogacharya Sri B K S Iyengar issued a new ruling that only those teachers who hold an Intermediate Senior Level 1 Certificate or above were entitled to advertise or teach workshops, classes and courses with a ‘theme’ other than the usual: ‘Asana class or Restorative poses and Pranayama class’.

Iyengar yoga classes are always a mixture of asanas. Even if the focus is on a specific set of asanas such as standing, seated, or back bends, other asanas are invariably included. For example, if the class plan focuses on forward bends, other asanas will be used to start and complete the programme – there is rarely a need for a particular type of asana to be presented as the theme, and each class will have numerous themes.

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If a teacher advertises an event such as a ‘back bend workshop’, there is likely to be a perception that the teacher is presenting themselves as an ‘expert’ on back bends. But the expertise required to teach a workshop with a specific theme of this type can only be gained by many years of personal practice and teaching general classes to achieve this. Senior teachers are more likely to have this experience. In addition, it is only when it comes to the senior certification levels that a teacher is required to have studied under the guidance of Yogacharya Sri B K S Iyengar, his family, and the other teachers at the Ramamani Iyengar Memorial Yoga Institute in Pune.The experience gained by attending the Institute in Pune is unique and cannot be replicated elsewhere.

It is only on the basis of all this experience that teachers can have an understanding of what to look for and what to expect from the people in front of them in a ‘themed’ workshop or class

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situation, which may include those who are new to the teacher or perhaps people who are rarely seen, compounding the difficulty of being sure of what correction or adjustment or instruction is needed.There is also particular concern with regard to teaching a workshop with a therapeutic theme, such as back, hip, knee or shoulder problems, where even greater expertise is required.

Once teachers have gained seniority in yoga, they often realise with hindsight that they had so much more to learn.

Another reason for the ruling relates to an increasing tendency, especially in Western cultures, to present yoga as some kind of commercial product. There is often pressure on teachers (particularly those less senior) to label workshops with ‘themes’, in an attempt to make them sound more interesting or attractive to prospective ‘customers’. Might workshop themes also encourage a mistaken perception that it is up to yoga consumers to pick and choose the parts of yoga that they think they want, rather than being yoga students who humbly follow the guidance of a teacher? Specific themes can lead to the notion that yoga is a collection of separate topics, and that learning yoga is simply a matter of ‘filling the gaps’ in one's knowledge.

The introductory Iyengar yoga teaching qualification, and the continued education and professional development that all IYA (UK) teachers are expected to complete annually, already equips teachers at all levels with knowledge and ideas about how to help people in their regular classes who have minor health problems or injuries, by making adjustments or using props for individuals.

However,Yogacharya Sri B K S Iyengar’s method is a holistic one.The focus is not solely on the back,

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the knee, the hips, twists, stress, etc., but rather on a mixture of asanas and pranayama, an integrated practice, which helps to improve the general health and well-being of the individual as a whole.

It is important that the reasons for IYA (UK) asking teachers to abide by this new ruling are understood and accepted by all so, if you have any questions please send an email to the main office and it will be forwarded to an appropriate Executive Council member for a reply.

Obituary: Selma Payne 1920-2011 Our mother Selma Payne sadly died peacefully at home on 21 December 2011 at the age of 91. Selma was an Iyengar teacher for 30 years, firstly in South London teaching through the Inner London Education Authority (ILEA) and subsequently in Broadway,Worcestershire.

Selma trained as a ballet dancer but went on to marry, have children and lived abroad for 30 years.When she was 50 she was thrilled to discover an Iyengar yoga class and knew straight away that was what she wanted to do. She went on to train to teach in the 1970s. I remember going to a class with her to a very impressive Angela Farmer. Selma went to the institute in Pune on several occasions and was always inspired by Mr Iyengar. She passed on her knowledge and teachings to her children, grandchildren and many pupils over the years.

Richard, John, Alistair and Joanna Payne

Anniversary Celebrations for MDIIY In July 1972 Yogacharya Sri B.K.S. Iyengar was welcomed to Manchester by members of the newly formed Manchester and District Institute of Iyengar Yoga (MDIIY). Members were delighted that Guruji also agreed to become President of the MDIIY. In September of that year the first Annual General Meeting (AGM) of the MDIIY was held in the University of Manchester’s Renold Building. Eight MDIIY committee members attended that meeting along with fourteen MDIIY members.

From that point the MDIIY grew and in 1992 the group found its home at 134 King Street, Dukinfield. Members at that time worked tirelessly to transform the space into rooms suitable for Iyengar Yoga teaching and practice.

Forty years on, the MDIIY has grown and remains a thriving group of over 490 members. 2012 therefore sees not only the 40th anniversary of Guruji’s visit and the first MDIIY AGM, but it is also the 20th anniversary of the opening of the Institute building in Dukinfield as the centre for MDIIY activities.

With these anniversaries in mind, the MDIIY hopes to hold a special 20/40 anniversary event during the second weekend in September 2012, and we have invited two visiting teachers, recommended by Guruji, to help with the celebrations.

We hope to give further details of the celebrations soon, but are keen to welcome all Iyengar Yoga practioners, friends and family members to the celebrations.

Article by the MDIIY Executive Committee, December 2011.

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A Message of Goodwill Sharon Klaff

Iyengar Yoga News No. 20 - Spring 2012

As I write this article, the season of goodwill and joy is upon us yet again.The easiest way to deliver the goodwill message is to pen best wishes in a preprinted card and pop it in the mail, or nowadays to type same and press send. However, like Elizabeth Barrett Browning expressing her love (How do I love thee – let me count the ways) I wish to send a message that reveals a little more than simply the “ho-ho-ho” of Christmas. Like Barrett Browning, I too had a quandary – how to express something as intangible as emotion. In her case she sought the vocabulary to describe her love (and managed to do so very beautifully). I am seeking to explain the violent impact which the expression of an age-old hatred, persisting from generation to generation, has on humanity.

You are reading this in a yoga journal because all of us who practice yoga have something in common.We study not only the mechanisms of the body and how to twist and wind our bodies into as many different shapes as possible or to stay upside down as long as the clock is ticking, but we learn how to be. In yoga we use the word balance, as it is explicit in a physical sense, but also applies to how we feel, behave, react, communicate.The yoga texts 28

make it easy for us as it is all written down. All we have to do is read, learn and practice of course. As Iyengar yoga practitioners we are even more fortunate as we have the vast wealth of wisdom written down for us by our dear Guruji, based in his life experience as well lifelong study of the Yoga Sutras of Patanjali, knowledge he so freely shares with us.

In Astadala Yogamala volume 3 Guruji writes: “Yoga is not a religion but a religious subject which enhances the religiousness of mankind.Yoga is a subject that cultures the mind and the intelligence of the individual to develop religiousness through practice. It has nothing to do with man-created religious order; yet it is a religion of humanity, as it is filled with the message of goodwill to one and all.” (pp. 299-300) Amongst the sutras of Patanjali is sutra 11:34, “vitarkah himsadayah krta karita anumoditah lobha krodha moha apurvakah mrdu madhya adhimatrah duhkha ajnana anantaphalah iti pratiprakshabhavanam”. Roughly this translates as “uncertain knowledge [vitarkah] which comes through perverse actions and thoughts, will result in violence, whether it is done directly or indirectly, whether it is caused by greed, anger, delusion, in mild,

moderate or intense degrees. It results in endless pain and ignorance. Such behaviour might be corrected by its opposite, that is, introspection, proper thinking and proper action.”

In Iyengar the Yoga Master, A. S. Arun scrutinises the use of the word religion, how it is interpreted and therefore reflecting how the topic is understood.

Such scrutiny can be applied to any word, throwaway remark or contrived statement, exposing the effect these can have on both the perpetrators and the recipients, whether by design or by default.

We live in an age where government recognises the equality of human beings and can legislate to protect the rights of all. So we have equal opportunity, antidiscrimination and race hate laws, all devised to ensure that nobody is discriminated against for any reason whatsoever.

However, what government cannot legislate against is how a person feels inside and how they deal with whatever issues are confined in that space within all of us called emotion (vitarkah).

Government also cannot legislate to contain loose tongues, from which slip remarks and throwaway hints as to who and what we are as individuals and how we deal with our prejudices and uncertainties. Government

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cannot mitigate the effect that the expression of hatred and fear of the other has on the subject as well as on the perpetrator. We as individual human beings, blessed with minds, intelligence, reason and consciousness, must deal with these matters for ourselves to arrest the hurt we can inflict on others, but also to ensure that we purify ourselves to be free of the age old shackles that confine us.

How lucky are we that we have asana, not contorted shapes, but beautiful postures that nourish our bodies and our souls. As yogis we also study the Yamas and Niyamas; as Westerners we are schooled in the Judeo-Christian ethic of the Ten Commandments. Both contain dos and don’ts, how to be within ourselves and how to be with others. Just as a slip of focus can unbalance our Sirsasana and cause us to fall resulting in damage and hurt, a slip of the tongue or throw away comments likewise cause hurt and restrictions in ourselves as well as in those at whom the

words are aimed. Even more though is the spark within us that flames that expression.

We need to not only be conscious of what we say, but we need to work on ourselves to eradicate the root of the throwaway comment, that slip of the tongue, that expression of a deep hatred or mistrust that has no place in our souls.This is the only way we can rid ourselves of racism, hatred and fear of the other, whether by religion, race or gender.

It is not coincidence that Christmas, Chanukah and Diwali are festivals of light, which is why my word for contemplation over this season of goodwill is light.This is a perfect time for rumination and reflection, to search again that light deep inside each of us; that light in terms of the spirit and the burden of violence our souls need to balance in the infinite search for our own enlightenment.

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Two Birds Gerry Chambers Pune December 2011 “To have a clear notion of the true natures of man, of the world and of God, the sadhaka should study the sacred books (shastra).Then he can distinguish the real from the unreal... Such knowledge gives him insight to life’s problems and their solution.”

BKS Iyengar, Light on Pranayama (p.224)

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Even though I have visited Pune and the Iyengar Institute on many occasions, it always takes time to settle into the new surroundings.This year is the 30th anniversary of my first visit to Pune and to India in August 1981 when I came with a group from Scotland for a three week Intensive with Guruji, who was then a mere youngster at the age of 63. Pune has changed enormously since 1981 and the bullock carts and bicycle rickshaws have been replaced by Toyota dealerships and Mercedes 4x4s.There hasn't been a single power outage in the three weeks I have been here so far, something of a record I think.

Since Lynda and I relinquished our ownership of Yogawest in Bristol earlier in 2011, we are taking a bit of a break from the UK and I am spending four months in India, three of these at the Institute.While feeling slightly bereft of a home base, it is a delight not to be distracted by the practicalities of running a yoga centre back home and to just be here now.

December and January are my favourite months in Pune.The days are warm and sunny with highs of about 30 but, because it is winter, the nights are cooler for sleeping and there are fewer mosquitos. At the Institute the highlight of each December is Guruji's birthday, his 93rd this year, and there is an influx of both foreign and Indian visitors.The birthday supplants Christmas as the Institute's winter celebration.

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I am spending about seven or eight hours a day at the Institute. Most mornings there is a practice session from 9am until 12pm. Guruji is doing his own practice at this time and there are impromptu teaching sessions which it is fascinating to get involved in. I may spend some time in the library between 2pm and 4 pm.Then there is the medical/remedial class usually at 4pm and the general class at 6pm. So I am getting back to my flat or going out for food at about 8pm.

The Wednesday and Saturday women’s classes which I observe are a real treat. Here you experience the guru-shishya parampara in action. In the parampara tradition knowledge is passed on successively through generations often within the same family. Abhijata, the shisya or student is Guruji’s grand-daughter who frequently teaches these two classes in Guruji’s presence. He will be there getting on with his own practice and at the same time guiding Abhijata who will be receiving his instructions for transmission to the class. But this is not a mechanical passing on of teaching

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points. Guruji gets Abhijata to come and practice each instruction in front of him so that she has the imprint of it in her mind/body complex before teaching. Class continuity is maintained by Raya, Gulnaz, or another teacher for these moments.

For those of you who have not visited the Pune Institute as a student, you need to know that most foreigners who come for one or two months are offered classes with Prashant Iyengar and Geeta Iyengar, respectively the son and daughter of Guruji. As Guruji himself has largely retired from public teaching it is through the teaching of Prashant and Geeta that Iyengar yoga is now mainly transmitted. Now Guruji himself has said that his own life and teachings are like the trunk of the tree which has split into two main branches, and I paraphrase and simplify when I describe these as the branch of technique represented by Geeta's teachings and the branch of philosophy represented by Prashant. It is a common but futile subject of discussion among students at the Institute which branch of the trunk represents the true path of Iyengar yoga, and students will be often heard to express preferences for either Geeta or Prashant. Often it is put like this: Geeta's classes are physically and emotionally challenging while Prashant's are intellectually provocative peppered with his own brand of upanishadic wisdom. Often in Prashant's class we will literally sit at his feet and receive a discourse, one of the original meanings of the term Upanishad.

Recently I have been reading the Mundakopanishad. Mundaka literally means "shaving of the head" – perhaps that's why this Upanishad appeals so much to me! Just like a razor removes the hair from the head, the contents of this Upanishad are said to remove the super-imposed veil of ignorance obscuring knowledge of the Atman, the true self.The Mundaka contains the well known in India story or parable of the two birds.The following is a translation of the first verse of chapter 3:

“Two birds bound to each other in close friendship perch on the self same tree. One of them eats the fruits of the tree with relish while the other just looks on without eating”.

The story is often explained in the following way.

The two birds represent the real “I”, the Atman and the false “I”, the ego, and both live in the same tree, that is, the body. One bird, the false 'I' pecks away at everything it sees around it – it doesn't even discriminate.Thus it will suffer joy or dissatisfaction according to the taste and quality of the fruit it pecks. It lives in the material world of punya and apunya, of sukha and dukha, delight and suffering. Its friend, the second bird, is the Witnesser: it merely looks on and doesn't become involved. It has no desire to eat the berries and fruits but remains unperturbed, detached and tranquil.

Now these two characteristics exist within us all but most of us are definitely lower on the witnessing pole.When I attend classes with Geeta and Prashant I am reminded of this story of the two birds. It is not that Prashant and Geeta represent separately the characteristics of these two friendly birds. No, I do not meant that at all. However I find that in a class with Geeta I am like the first bird that needs to savour and collect all her teaching points – I overindulge and my notebook quickly becomes full of useful snippets of teaching points and strategies. However, when I attend a class with Prashant I feel the reflective and witnessing quality is enhanced. My notebook remains empty of juicy morsels but a kind of clarity, of getting closer to the bigger picture has been imprinted. I am very much hoping that these two birds will continue to remain friends with each other and engage in a healthy dialogue over the next couple of months.

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Iyengar Yoga News No. 20 - Spring 2012

Iyengar Yoga in the Deaf Community: Humour, Empathy, Vigorous Training How do you teach a subject to deaf students where language is itself an approximation, ambiguous and prone to be misinterpreted? With two essential ingredients: a good interpreter and a sense of fun.

The subject in question is, of course, Iyengar yoga.This article describes the story of teaching yoga to deaf students with the help of an interpreter – in three years we have moved through lots of experimentation to a situation where deaf students are ready to be trained to become this country’s first deaf Iyengar yoga teachers.Working with the deaf group has been an inspiring experience and we hope this article gives you some insight. It has been an unusual journey of discovery.Together group, interpreter and teacher have mapped unmarked terrain, shaping and sharing yoga, creating a space for it within the deaf community.

Yoga is in part a visual subject – teachers show on their body actions for students to perform, and students have to form a mental image of their own body in action. However,

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I was ... astonished to learn of a completely visual language, Sign, a language different in mode from my own language, Speech Seeing Voices, Oliver Sacks teachers also use the voice as a key instrument of instruction.

For example ‘lift the kneecaps’ is an easily understood indication which results from 'pulling the thighs up', making knees tight when legs are extended and thus relaxing the hamstrings into a stretch; it is one of a multitude of simple but crucial instructions often repeated in Iyengar yoga classes. How to make such instructions meaningful to deaf students? And then move from the what and the why, the effects on the body to the impact of specific work on the whole posture – and over time operate the move from things (e.g. kneecaps) to thought, and thought to thinker that comes with the self-observation of

yoga practice? How to communicate this turn from “outer perception to inner wisdom” (Light on Life, B.K.S. Iyengar) that is the practice of yoga to deaf students? This challenge of communicating yoga to deaf students opened up new questions about how to teach yoga, and an opportunity to examine the ways to describe what yoga is.

Deaf students are highly visual people – the signs of their language are completely visual.

So a first impulse is to show, then expect the interpreter and deaf students to create a sign for this action, so that it becomes part of a new language.What could be simpler? There is the rub – to achieve simplicity is a complex and challenging process. How does a deaf person understand yoga? The same way as all students - through the practise of yoga postures.Yoga has to be experienced. General teaching requires active looking and listening on the part of students – the teacher then has to see what is 'caught' and what is not. How does this translate in a deaf context?

With the interpreter and the

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remarkable openness of the students we have used bodies, sign language, facial expression, partner work and many improvised and constantly evolving methods to create clarity of understanding. A very subjectfocused group has emerged with shared discussions between deaf students becoming an integral part of how the concepts are understood – all this communicated through the interpreter back to the teacher. Joy in the subject radiates from the participants – they love sharing their growing awareness of yoga together as a group.The following question/answer will give you an idea of the complex dynamics involved in teaching yoga to deaf students with an interpreter.

Cecilia Harrison Iyengar yoga teacher, teacher trainer and national assessor.

Questions and Answers: Interpreter (Jules) to Teacher (Cissy).

How did you feel coming into contact with deaf people?

The culture of the deaf community increasingly delights, impresses and fascinates me.The group is so inclusive – their positivity is fantastic and the sharing of understanding which they operate is a remarkable thing to be part of, to learn from, as well as being the teacher generating this subject. Oliver

Sacks writes about “the striking enhancements of perception and visual intelligence” that go with the acquisition of Sign.

Teaching yoga in this context is thrilling – language effects what we think and know; it also shapes thoughts.Whilst the postures are at the core of the class – they do the shaping in the demonstrations that I give – they are being approached via the fluid movements of a 3D language when Sign is used to communicate points of focus on the body.

How have you found the experience of working with an interpreter?

Well – I knew you to be a steady person having taught you yoga for several years!

Initially I feel you helped the group to gel by diffusing intensity with jokes between yourself and the students. In beginners classes humour can assist the teaching – it takes time to develop seriousness in the subject. It was very intuitive that it could occur the way it did (quite something - I did not feel my authority undermined, but rather that you were a real ally). I find the students are more serious as they grow in confidence in their practice. I enjoy the challenge of making explicit what is implicit - the most disconcerting part is when students forget I do not have Sign however, they have begun to teach me.

The communication challenge

is in creating instructions that students understand with the interpreter, and that I can see working correctly when students perform postures.

Some concepts are easy to communicate – e.g. extension – but notions about the head of the femur going accurately into the thigh socket in trikonasana we still struggle to make understood. Directions of muscles are easy to show on the teachers body; refinements such as alignment are subtle. I am working with an extra filter – the way I show a pose is the same in all yoga classes; the way I observe students doing is the same in all yoga classes. But here I have to be alert to a language I cannot speak becoming a door through which my instructions are made known. It evolves with the group.The truth is in the postures (as we say in Iyengar yoga!) – I work hard to see this in the students practise.

What have been the particular challenges?

The most obvious adjustment has been the pace of the class.

There is more interactive communication between myself and the deaf students via you as interpreter than there is in hearing classes – this means fewer postures, with more detail than would be usually given to beginners. The points given lead to many questions from the deaf students – their curiosity, intelligence and interest open up a space where they describe their under-

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standing and experience of postures and actions.

One creative solution to my not signing was to train a small number of very able students intensively at my home studio (without interpreter). These students were trained to teach basic postures.We used lip reading and writing to communicate through English in the sessions.These deaf students are fantastic teachers to the rest of the group.To see this is to witness something magical – Sign language is a fantastic language for yoga!

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To see the video of deaf students teaching go to www.cissy.org. Pandu, from the Ramanani Iyengar Memorial Yoga Institute, Pune, showed this video to Mr Iyengar who is very pleased with the work.

The current teaching phase is to build sensitivity to the resonance of postures into the understanding of the group, to train them to recognise the effects of postures on the mind (e.g. cooling/calming etc.).Three students in particular excel in being attuned to this. Geeta Iyengar talks of developing a yogic mind – the mind’s penetration into the body – and how this means the ability to stimulate as well as pacify.The sequences teach this and bring maturity.These are the goals for the coming year.

To develop the autonomy that will be required of students should they go on to train to

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teach Iyengar yoga is a key focus.

My favourite sign picked up from a recent class is the sign for 'emotion'; it is beautifully expressive (a hand centred at the chest, moving in a circular direction) - I hope we can bring an understanding of yogic emotional effects into the class in the coming term .

Questions and Answers: Teacher (Cissy) to Interpreter (Jules).

What was your response to the idea of setting up a deaf yoga group?

I had described my own Iyengar yoga practice to deaf friends and colleagues, and realised that they saw yoga as something they couldn't access.They thought it was mainly people lying around on the floor, with their eyes closed.

I had a similar perspective before starting Iyengar yoga, but obviously had soon changed my mind, having found it to be one of the hardest and most demanding forms of body work I had ever engaged in! I really wanted deaf people to be able to take part in an Iyengar yoga class and was happy to volunteer my interpreting skills once the group was set up.

In the UK, there are approximately 50,000 to 70, 000 deaf people, who use British Sign Language (BSL). BSL is a visual language, with its own grammatical structure and syntax.

Signs produced on the hands,

facial expressions, finger spelling, body language and gesture all form a part of this complex language. Deaf people have their own community and culture, and the use of sign language forms the core of this community. Interpreters are often a part of the deaf community – we learn BSL from deaf people and we have a strong sense of allegiance to the minority language group.

Deaf people generally need an interpreter to access mainstream services. In the UK interpreting for deaf people has evolved over the last 50 years.

The most important shift in interpreting has been a move away from the metaphor of the interpreter as a conduit or bridge, to an understanding of the interpreter as an active and engaged part of the communication process. By this I mean that the qualities the interpreter brings to the interpreted event impacts on the communication between the monolingual parties. So a male, middle-aged interpreter will bring a different worldview to an interpreted event than that of a young, black, female interpreter, and their different experiences, character and attitude will all influence their interpretation in diverse ways.

Can you say what you experienced in the early part of working this way?

Very early on I realised I was going to have to get up to speed on my anatomical knowledge. I also recognised that I

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would have to enlist the skills of the Deaf participants so we could agree on some appropriate sign vocabulary. Instructions such as ‘lift the kneecaps’, ‘tailbone in’ and ‘shoulder blades into your back’, all of which I had accepted without question as a yoga student, suddenly presented a considerable challenge to my interpreting skills. After a couple of weeks it became evident that I would need to work more proactively with the teacher, so as to ensure that concepts were made more meaningful.

For me, this meant making the interpreting process more transparent, as well as sharing the responsibility for meaningmaking. As a result, discussions about how to sign certain concepts and poses were opened out to the group, making the teaching and interpreting process a collaborative activity.

Can you describe this relationship you have with the students?

There is a great deal of teasing between myself and the students, consisting in the main of subtle winks, signs and facial expressions, forming an undercurrent running alongside the teaching activity. I mentioned earlier that interpreters can be considered part of the deaf community, and I think that this is demonstrated in the relationship I have with the deaf students and the way in which they tease me. I have a real sense of emotional connectivity

with the deaf participants, a feeling of belonging to their community, and in a way this enables me to take a very active role in the group. It all comes down to the trust we have established between us.

This has been a very positive aspect of my work with both the group and the teacher indicative of the trust that exists between us. Due to the language barrier the teacher was originally not fully aware of the extent to which this was happening – the visual nature of BSL and the subtlety of the grammatical features mean that it is not a simple language to grasp. However, as the group has progressed I have tried to make the teasing more 'visible', so as to allow the teacher to appreciate and access what is happening.

“The work with the Deaf yoga group continues to be challenging, thought provoking, reciprocal.”

The context is a culture very different from general classes. Can you elucidate how it has been from the interpreter point of view?

One positive aspect has been the collaborative nature of the work.This was a new experience for all of us. This has meant we have had to work together to find the best way of enabling effective access.

Signs for certain concepts have been discussed, negotiated and agreed between all of the participants – deaf students,

teacher and interpreter.This feels like an extremely constructive process as we have worked together to develop a creative lexicon, which allows deaf people to participate fully. Some of the development has occurred organically, while other aspects have been discussed more formally outside of the class.

Deaf students who have attended intensive teaching sessions with Cissy (without an interpreter) have recently been encouraged to teach or demonstrate certain poses to the larger group.To see a Deaf person explain how to achieve a specific posture has been a salutary lesson about how to truly make the shift between ‘2D’ and ‘3D’ language.The work with the Deaf yoga group continues to be a challenging, thought-provoking, and reciprocal process. It feels as though we (teacher/interpreter/deaf students) are all working together as ‘co-participants’ in the interpreting process, moving towards what sign language academics refer to as a ‘comprehensively collaborative activity’.

Conclusion: As teacher and interpreter we have evolved our professional practice as a result of our work with the group.We hope this article gives you some sense of what an inspiring and creative an experience it has been teaching deaf students.

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IYDF Castaway Goole Christine Rumley When I read an article last year by Helen White about the Iyengar Yoga Development Fund (IYDF) I really wanted to be involved in promoting yoga to people who would not usually be able to attend a yoga class.

I contacted the local MIND charity and they passed my details onto an organisation called Castaway in Goole. Castaway is primarily a charity encouraging adults with learning disabilities to become involved in the performing arts but they also provide classes for their students including IT and basic skills.

One of the Castaway organisers contacted me as she believed that the students would benefit from participating in yoga classes not only for general exercise and relaxation but also for social reasons and to generate new interests.

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In May of this year I started teaching weekly classes to the Castaway students. Initially I taught on a voluntary basis as I was informed by Helen that there was no more IYD funding available at that time.Then Castaway managed to source funding for half of the cost of the session and it was agreed that the IYDF would fund the other half.

The class is made up of approximately 12 students all with learning disabilities.The age range is from early 20s to late 50s. Mostly they live in supported housing or residential homes and there is a member of care staff in the session each week to support the students to take part.

None of the students have had any previous experience of practicing yoga. Due to their special needs all of the students would find it difficult to participate in mainstream yoga classes.

Most of the students have not done any form of exercise since they were children.

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I initially found it quite challenging to teach the class due to some of the students’ difficulties with following instruction, lack of concentration, poor co-ordination, communication difficulties and problems with social skills. Compared to teaching a mainstream yoga class I have to be very patient and teach with simple instructions as the students take longer to learn poses and require much more encouragement.

I encourage the students to be familiar with the poses and become aware of how their bodies move so I use a lot of repetition. As they become more familiar I add more postures and the students occasionally ask for their favourite poses.

I use demonstration, simple instruction, lots of encouragement and mirroring to teach the class. I find especially one to one mirroring with students useful. For example, facing a student and holding both their hands as we reach up together in vrksasana.

The students have now been attending the class regularly and I have found that there have been improvements not only in their general fitness and their ability to participate but also in areas such as concentration during the class.The students really look forward to the session and are motivated to attend. Feedback from the students has been positive, for example, “yoga helps me sleep”, “I feel stronger”, “I feel fit and healthy”, “yoga helps me not to feel tired” and “yoga makes me more supple”.

From initially wondering whether I would find it too difficult to teach students with special needs I now realise that it is extremely fulfilling.The IYDF has enabled me to teach people who otherwise would not have the opportunity to gain the benefits of yoga.

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IYA (UK) Annual Convention June 9 to 11 2012 At Brunel University, Uxbridge, West London with Zubin Zarthoshtimanesh

We have been to Brunel before – the last time in 2006. It works very well for us.The sports hall is only about ten years old, with a lovely wooden floor and natural daylight coming in.The accommodation is well appointed and all rooms are ensuite.There are kitchens where you can make yourself a hot drink.

A little river, the Pinn, runs through the grounds.The dining room will be shared with other users at the university but we will have our own serving area for our vegetarian food. Since we were there, they have a coffee bar on campus serving hot and cold drinks with outside seating as well as a shop and post office and so on.

ZUBIN ZARTHOSHTIMANESH came to our Nottingham convention in 2010, accompanied and assisted by his wife, Parizad. Nottingham was a comparatively small convention, but those of us who attended were so delighted we wanted to bring Zubin’s freshness and enthusiasm to more of you!

Zubin began yoga when very young thanks to his father who suffers from ankylosing spondylitis and who was helped to get a glimpse of true health by Guruji. Zubin’s father not only stayed with yoga, but urged his family, including Zubin, to take to yoga.This initial introduction helped to set him on the path of yoga.

Today, after 19 years of teaching and having learnt and travelled with Guruji to participate in Conventions in Michigan (USA), Crystal Palace, (UK) and Paris (France), he is aware of the responsibility to help spread the ethos of yoga to friends, families, communities and society in general. His teaching commitments have taken him to Canada, US, France, Germany, Holland, Spain, Belgium, China and Rishikesh.

These days Zubin and Parizad teach and run their yoga centre, Iyengar Yogabhyasa at Matunga in central Mumbai, which imparts a yogic education to more than 400 students.

NEW DETAILS: NATIONAL TOUR SHEFFIELD 2-3 JUNE

Day 1 with Zubin Level of workshop: General Venue: Silverdale School, Bents Crescent, Bents Green S11 9QF Cost: £45 Timetable: 10am-12.30pm asana, 12.30-1.30pm Break (Bring your own light refreshments), 1.30-3.30pm asana

Day 2 with Zubin Level of workshop: Intermediate Venue: Silverdale School, Bents Crescent, Bents Green S11 9QF Cost: £45 Timetable Day 2:10am-12.30pm asana,12.301.30pm Break (Bring your own light refreshments), 1.30-3.30pm Pranayama Plus Saturday Evening social event at Sheffield Yoga Centre, 270 Burgoyne Road, Sheffield S6 5A

Cost for both Days: £80 Please apply for concessions Contact information and how to pay posted on the SADIYA website: www.yogasheffield.org or contact Liz Shaw on 0114 255 6406 or email liz.sadiya@gmail.com

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In 2012 we are hoping to grab some of the excitement of the Olympic year in London while keeping you well away from the action both in term of time and distance. Uxbridge is about 12 miles west of central London, just North of Heathrow airport and easy to get to from most parts of UK. If you have time to explore the neighbourhood, there is plenty of ‘green belt’ land around, including the extensive Colne Valley Nature Reserve and the Grand Union Canal.

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2012 Convention Booking Form £295

Saturday - Monday non-residential incl. all tuition & lunch

£170

Saturday – Sunday residential incl. all tuition, full board

£195

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

£120

Monday only incl. all tuition & lunch

£70

Arrival night accommodation Friday or Sunday

£45

Arrival night dinner Friday or Sunday

£12.50

T-shirts Pre-ordered Women’s fitted: XS S M L XL XXL or Unisex loose fit: XS S M L XL XXL (Tick one box only)

£10.50

IYA(UK) Membership No: Or to join for 2012

£17.50

Total:

£

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

Free parking permit

Amount to pay:

£

Name: Address:

Saturday - Monday residential incl. all tuition, full board

Postcode: Telephone: Mobile: Email:

Iyengar Yoga News No. 20 - Spring 2012

Book online if you can (and save £5): see www.iyengaryoga.org.uk for details

Cheques payable to IYA(UK) and sent with completed form to: Jess Wallwork, IYA(UK) Bookings and Finance, 15 West Grove, Bristol BS6 5LS.

Cancellation policy: Fees will not be refunded for cancellations received after 1st April 2012 unless there are exceptional circumstances. All changes to bookings and cancellations before this date will be subject to a £15 administration charge. Reduced fees may be available to those experiencing financial difficulties and who can provide proof of their circumstances. Please contact Jess at jess@iyengaryoga.org.uk.

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EVER THOUGHT ABOUT RUNNING A MARKET STALL AT OUR ANNUAL YOGA CONVENTION?

We had a great marketplace in Glasgow and we’d like to encourage you to contribute to a thriving market place in Brunel in 2012. We’d like contributions from ethical crafts, yoga related equipment, and fair trades people. If you think you have items that would be of interest to yoga enthusiasts then why not consider running a stall!

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

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

Book online and save £5!

We are encouraging everyone to book online for the 2012 convention so visit www.iyengaryoga.org.uk to find out how

NEW TIMETABLE FOR 2012!

MONDAY TEACHERS' DAY

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

Sunday 8am breakfast 9.30am-1pm Asana 1.30pm lunch 2.45-4.15pm AGM 4.30-6.30pm Pranayama 7.30pm dinner

Monday (teachers and trainees) 8am breakfast 9.30am-1pm Asana 1.30pm lunch 3.30-5.30pm Pranayama

Iyengar Yoga News No. 20 - Spring 2012

It makes sense that all those attending the teachers day arrive and start together on the Saturday and work up to the potentially more complex poses, so this year we are having the teachers' day on the Monday. Looking forward to seeing you there!

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IYA (UK) Reports CHAIR - PHILIPPE HARARI

At our AGM in June 2011 we approved a new set of Articles to replace our existing Constitution.

The purpose of these new Articles was to enable us to apply to Companies House to become a Company Limited by Guarantee; we have now made this application and been accepted, so the official name of our organisation is now “Iyengar Yoga (UK) Ltd.”

During the following months, a small team of Executive Council members worked to produce a first draft of Standing Orders designed to (a) reflect the new status of the Association and (b) allow us to apply to the government for Awarding Organisation (AO) status. If we are successful in our application to become an AO then our current Iyengar teaching qualifications will be officially recognised by the government. Our teachers will no longer need to apply to REPS or any other organisation in order to have a formal yoga teaching qualification.

Iyengar Yoga News No. 20 - Spring 2012

The AO application is, as you can probably imagine, incredibly detailed and complicated and another team of people have been working hard on getting all the necessary paper work together.

Hopefully, by the time you read this, the application will have been sent to the relevant government department.

In order to become an Awarding Organisation, we will have to make only a very few changes to the way in which we train and assess our teachers, and the award will be retrospective; all current teachers will automatically gain a nationally recognised qualification. However, one requirement is that we keep the ‘delivery’ aspect of our organisation (i.e. the part that actually trains teachers) separate from the ‘assessment’ aspect. This is like an exam board needing to remain independent from teachers in schools in order to ensure that

40

the assessment process is fair. In order to fulfil this requirement, we are proposing to create two branches to Iyengar Yoga (UK) Ltd.The ‘delivery’ branch will retain the name “Iyengar Yoga Association (UK)” and will operate in much the same way as it does now, but with all responsibility for assessment and moderation removed.The ‘assessment’ branch will be called “Iyengar Yoga Qualifications” and it is this body that will comprise the Awarding Organisation.

This restructuring of our association requires a complete re-write of our Standing Orders and we are now at the stage of being ready to consult with our members. A draft Standing Orders document has been compiled by a small working group that we have set up and our next job will be to ask all relevant individuals and committees to comment on this draft.The consultation process will involve all Member Institute Reps. and Individual Reps., amongst others, so members can give us feedback via them. By the time you read this, the process will have started and our aim is to bring an agreed version to the AGM in June 2012.

TREASURER - PAM MACKENZIE

The Financial Statements for 2010/11 have been presented to the Executive Council for approval at the January 2012 meeting.The accounts for the 2011 Convention held in Glasgow have been finalised and I am happy to announce an overall surplus of £16,000.The increase in the surplus this year arose from the huge success of the convention, which had 280 attendees the highest in recent years. I am also pleased to report that a donation of £4,917 has been made to Bellur Trust, a very big thanks to everyone who contributed during 2011.

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I have listed the membership and assessment fees for 2012/13 that were previously reported in the Autumn IYN. Membership fees £ Institute members 6.75 Individual members 17.50 Overseas extension and individual membership 35.00 Individual teachers 17.50 Teachers supplement 37.00 Teachers concessionary rate 22.00 Affiliated centres 100.00 Assessments fees Introductory I Introductory II Junior intermediate Senior intermediate Teacher training registration

£ 64.00 102.00 102.00 102.00

36.00

The Certification Mark fee for 2011/12 is £31.

The fee is currently based on US$50 and the exchange rate that was in place on 1st November 2011.

MEMBERSHIP SECRETARY BRENDA NOBLE-NESBITT

Membership numbers – December 2011 Institute Individual Totals Members Members Teachers 753 318 1071 Including: UK 983; Ireland 67; Overseas 21 NonTeachers 1199 274 1473 Including: UK 1355; Ireland 91; Overseas 27

Membership numbers since 2008/09: Non- Teachers Totals Teachers 2008/09 1674 996 2670 2009/10 1465 1009 2474 2010/11 1409 1056 2465 2011/12 1473 1071 2544

Membership renewal 2011/12 For membership renewal, starting in February 2011, 997 members renewed online! This is

almost 200 more than the previous year which is a wonderful response to the pleas from the membership office for members to use this method of payment.

Teacher membership renewal Teachers are required to continue to keep up to date with the latest membership renewal requirements, before they renew. Also those who are a member of an Institute should ensure that their Institute membership is kept up to date.

Non-teacher membership It is essential for teachers to be members of the Association but this is not the case for students and the support from those who join by their own free choice is very much appreciated.

Farewell!

This will be my last membership renewal as membership secretary (my departure being a constitutional requirement) so I am moving on to pastures new in another area of the Association – in the understanding that my experiences gained over the past six years may be of assistance to the new Limited Company. Again a big thank you goes to Katie, whose commitment and hard work is outstanding.

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SECRETARY REPORT - HELEN WHITE

I always send Mr Iyengar a birthday card on behalf of the IYA (UK), and this year I told him we were fundraising for the Iyengar Yoga Development Fund. I will let him (and you all) know how much money has been raised, but the response has been really good! Thanks to you all for your generosity.

We have a new Committee Member: Isabel JonesFielding will be representing Cambridge IYI; we have also had a wonderful response to my appeal for an individual member on the Executive Committee. As I write this, we have an on-line vote going on as 5 people put themselves forward. I will put the results on the website as soon as they are all in.

Iyengar Yoga News No. 20 - Spring 2012

I hope you are all enjoying the lengthening days, and looking forwards to a yoga-filled 2012.

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DO YOU WANT TO BECOME AN IYENGAR YOGA TEACHER?

Before being accepted on an Introductory teaching training course a student must have completed a minimum of three years' regular study with an approved Iyengar Yoga teacher. A letter of recommendation from the student's regular teacher is also required. For full details of how to apply to start training, please visit the IYA (UK) website.You can also search for teacher trainers near to where you live, and there are details of specific teacher training courses around the country.

Some teachers continue training beyond their Introductory certificate and go onto Intermediate Junior, Intermediate Senior and, ultimately, Advanced certificates.To progress to teach more advanced postures, it is up to the individual to attend classes with Senior or Advanced teachers.These more advanced certificates demand more of teachers, both in the number and difficulty of asanas practiced, and in the subtlety of their understanding of the theory and practice of yoga. For more information, and to book an assessment online, please visit www.iyengaryoga.org.uk

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Assessment Passes Congratulations to all those who gained success in their assessments

Intermediate Senior level 3 Kirsten Agar-Ward Intermediate Senior level 2 Marios Argiros Sophie Carrington Julie Hodges

Intermediate Senior level 1 Eileen Cameron Fiona Fallon Lydia Holmes Sue Lovell Lorraine McConnon Prabhahkara Edgar Stringer

Intermediate Junior level 3 Annette Bluhdorn Sarah Constantinidis John Cotgreave Karen Dunne Julie Franciullacci Elisabeth Gill Tamara Hockey

Introductory level 2 Julia Alderman Carolina Anschutz Sophia Argyris Sarah Barber Marcy Barsi Monika Becker Stuart Bolton Lorraine Bonete Markus Braun Michelle Chandler Jenny Channon Leonora Coll Pauline Collison Theresa Correia Janet Crawford Suzanne Cristinacce Gillian Crossley

Michael Davies Christian Di Giorgio Michele Donnelly Jane Durkin Colin Elliot Shawn Ellis Catherine Elton Nicky Enright Sue Forde Thomas Franklin Pauline Hamilton Olivia Howden Galina Hutchinson Karon Jacobson Michelle Jobling Anne Kilgour Eva Komvues Steve Lemon Ann Lewis Robert Leyland Gwyneth Little Louisa Lloyd-Jones Vanessa McNaught Brigitte Miller Veronica Mitchell Rebecca Morris (Tratalos) Kate Murdoch Sandra Noble Nicholette Ojeda Sierra

Louise Radinger Sharadamba Rao Rebecca Reynolds Adrienne Riel Aileen Slein Belinda Snellgrove Disha Sughand Anita Turner Stefania Vitali Jane Walker Liz Whelan Jenny May While

BOOK YOUR ASSESSMENT ONLINE

Iyengar Yoga News No. 20 - Spring 2012

Advanced Junior level 1 Special congratulations to Jayne Orton who was issued with a Advanced Junior level 1 certificate by Mr Iyengar on 12 December 2011.

Teachers and trainees can now download syllabi and book and pay for assessments online. Please visit the IYA (UK) website at www.iyengaryoga.org.uk.The deadlines for assessment applications are: Introductory Level 1 – 1st March Introductory Level 2 – 1st May Intermediate Junior Levels 1,2 and 3 – 30th September For Intermediate Senior assessments, please contact Penny Chaplin (pennyyoga@btopenworld.com); the deadline for these applications is 1st May.

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IYA (UK) Professional Development Days 2012 This year’s theme: Iyengar Yoga for non-specific back pain and knee problems Area

Organiser

Date

Moderator

Gillian Kamali 01736 360559 gilliankamali@hotmail.com

29 Sept.

Sallie Sullivan

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

22 Sept.

Marion Kilburn

Kate Rathod 0208452 4417 kateyogajudd@hotmail.com Brian Ingram 01444 236714 brianiyoga@tesco.net Barbara Norvell 02076243080 (for bookings) barbara.norvell@googlemail.com Glenys Shepherd 0208 6940155 iyisl@btclick.com

3 June

Sasha Perryman

7 Oct.

Jayne Orton

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

14 July

Margaret Austin

East Central & North SADIYA & BDIYI Sheffield

Emma Rattenbury 0783 7811 967 / 0114 255 6406 emma.rattenbury@blueyonder.co.uk

16 Sept.

Sheila Haswell

23 June

Judi Sweeting

West Central MCIYI - Birmingham

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

15 Sept.

Trisha Booth

South West SWIYI Penryn, Cornwall

West & South Wales AIYI Long Ashton nr.Bristol London & South East NELIYI - North east London

IIYS - Sussex

IYIMV - North west London IYISL - South London North West Region MDIIY & LDIYI - Manchester

North East & Cumbria NEIYI - Newcastle

East CIYI - Cambridge

South Central ORIYI - High Wycombe

Iyengar Yoga News No. 20 - Spring 2012

DHIYI - Bournemouth Scotland Edinburgh Glasgow Ireland Dublin County Sligo

Northern Ireland Co. Antrim

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Dorothea Irvin 0191 3888593 dirvin@talktalk.net

Sasha Perryman 01223 515929 sashaperryman@yahoo.co.uk Sheila Haswell 01494 521107 sheila@sarva.co.uk Kim Trowell 01202558049 kimtrowellyoga@gmail.com

29 Sept.

18 Nov.

7 July 15 Sept.

8 Sept.

Katie Rutherford 01314474708 katie.rutherford@blueyonder.co.uk Liz Sumner 0141 586 9677 liz.sumner@ntlworld.com

22 Sept.

Margaret Cashman +353 (0)1 882 8858 info@iyengaryogacentre.com

22 Sept

Helen Gillan 00353 719146171 helengillan@eircom.net Margaret Gunn-King 028 2586 1202 iyengaryogaschool@gmail.com

20 May

TBC

23 June

Mary Heath

Dave Browne

Penny Chaplin Brenda Booth Judith Jones

Diane Coats

Elaine Pidgeon Penny Chaplin Julie Brown Meg Laing

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Iyengar Yoga News No. 20 - Spring 2012

IYA (UK) Executive Council Officer Rep. Name Chairperson Philippe Harari Treasurer Pam Mackenzie Secretary Helen White Brenda Noble-Nesbitt Membership Sec. Vice Chairperson Emma Pinchin EC Rep. Judi Soffa Chair of AT Sheila Haswell AIYI Edgar Stringer BDIYI Michelle Mangeolles CIYI Isabel Jones-Fielding DHIYI Elaine Rees ESIYI Agnes Matthews GWSIYI Liz Sumner IIYS Mary Mulligan KIYI Brenda Booth LIYI Helen Green MCIYI Vacancy MDIIY Joan Abrams MDIIY Robert Leyland NEIIY Gael Henry NELIYI Tessa Bull ORIYI Clare Bingham Wendy Weller Davies SADIYA SWIYI Julie Smith Dep. Mmb. Sec. SWLSIYI Anita Phillips RoI Rep Aisling Guirke RoI Rep Eileen Cameron Hon Mem Elaine Pidgeon Chair of TC Ex-Vice Ch. Ros Bell Individual Ally Hill Dep.Treasurer Individual Sev Kanay Individual Anna Macedo Individual Sharon Klaff Individual Karen Dunne

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Email Telephone chair@iyengaryoga.org.uk 01223523410 pammackenzie@live.co.uk 02083738356 secretary@iyengaryoga.org.uk 01132746463 membership@iyengaryoga.org.uk 01913884118 emz40@hotmail.com 01235 820223 info@yoga-studio.co.uk 01517 094 923 sheila.haswell@talk21.com 01494711589 edgarstringer@googlemail.com 01249716235 mmangeolles@yahoo.co.uk 07910963183 isabel@movement4health.co.uk 01159749975 elainerees@europe.com 01202483951 cmtpartner@aol.com lizsumneryoga@googlemail.com 0141 586 9677 mulligan558@btinternet.com 01273604588 brendaboothkent@aol.com helengreen124@hotmail.com 01517287207 joanabrams@hotmail.com robert.leyland3@virgin.net gaelhenry@btinternet.com tessabull@onetel.com bingham_c@hotmail.com wendy@wellerdavies.co.uk schmooly@hotmail.com anita.phillips@btinternet.com aisling_guirke@hotmail.com eileencameron@eircom.net elaine.pidgeon@virgin.net r.j.bell@open.ac.uk ally@sarva.co.uk sev.neliyi@yahoo.com annamacedo@clara.co.uk sharon.klaff@btopenworld.com karenjodunne@yahoo.co.uk

01457 763048 0161 440 9941 01914775904 02083402091 01844212770 01142363039 07816 236158 00353872891664 0035312841799 01315529871 0208 340 9899 01494521107 02083687898 01903242150 07939 834252

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IYA (UK) Committee Members

Philippe Harari, Sheila Haswell, Helen White, Pam Mackenzie, Brenda Noble-Nesbitt, Emma Pinchin, Sasha Perryman

Planning

Sheila Haswell, Philippe Harari, Sev Kanay, Pam Mackenzie, Brenda Noble-Nesbitt, Sasha Perryman, Anita Phillips, Emma Pinchin, Helen White

Ethics and Certification

Elaine Pidgeon, Ros Bell, Penny Chaplin, Judy Lynn, Sasha Perryman (Appeals Officer), Judi Soffa (Rep. on Ex.), Tig Whattler

Assessment and Teacher Training

Margaret Austin, Alan Brown, Debbie Bartholomew, Penny Chaplin, Diane Coats, Sheila Green, Sheila Haswell, Judy Lynn, Sallie Sullivan

Communications & Public Relations

Joan Abrams, John Cotgreave (IYN), Philippe Harari, Judith Jones (IYN), Lucy Joslin, Sev Kannay, Lucy Osman (IYN), Emma Pinchin, Elaine Rees, Tehira Taylor (IYN)

Finance and Membership

Pam Mackenzie, Brenda Noble-Nesbitt, Sev Kanay, Anita Phillips

Archives/Research

Debbie Bartholomew, Suzanne Newcombe, Janice Yates

Conventions/Events

Patsy Sparksman, Isabel Fielding Jones, Mary Mulligan, Vanessa McNaught, Judith Richards

Moderators

Richard Agar Ward, Margaret Austin, Brenda Booth, Tricia Booth, Julie Brown, Dave Browne, Penny Chaplin, Diane Coats, Sheila Haswell, Judith Jones, Marian Kilburn, Meg Laing, Sasha Perryman, Elaine

Pidgeon, Jayne Orton, Judi Sweeting

Professional Development Days Co-ordinator Judi Sweeting

Senior Intermediate Assessment Organiser Penny Chaplin

Junior Intermediate Assessment Organiser Judy Lynn

Introductory Assessment Organiser Sheila Green (level 1), Sallie Sullivan (level 2)

Therapy Committee Ros Bell, Penny Chaplin, Lynda Ogle, Judi Sweeting

Committee chairs are in bold. Co-opted (i.e. nonExecutive Council) members are in italics.

There are always changes to the membership of the Executive Council, as no-one can be on the Council for more than six years.We would like to say Goodbye and Thank You to Martell Linsdell (BDIYI rep), Linda Head (ESIYI rep), and Brenda Booth (KIYI rep), and a warm welcome to Agnes Matthews (ESIYI), Isabel Jones-Fielding (CIYI rep), and Karen Dunne, the new Individual rep. Most members of the IYA are part of Institutes, and so any queries or suggestions can be made through the Institute representative. Some members, however, are not part of Institutes, and so can contact the Individual reps.We would also like to thank Judith Richards for her work as an individual rep, and also as Chair of the Events Committee - she will still be on the Events Committee for the time being.

Iyengar Yoga News No. 20 - Spring 2012

Management Committee

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Member Institutes Please contact the events organiser for details of events and classes, or see the events page on the IYA (UK) website: www.iyengaryoga.org.uk

Avon (AIYI)

Bob Philips yogabob@homecall.co.uk 0117 963006 www.aiyi.org.uk

Bradford and District (BDIYI)

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

Cambridge (CIYI)

Liverpool (LIYI)

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

Manchester and District (MDIIY)

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

Kim Trowell 01202 558049 www.dhiyi.co.uk

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

Dublin (DIYI)

Eileen Cameron 00353 12841799 dubliniyengaryoga@gmail.com www.yoga-ireland.com/Iyengar Iyengar Yoga News No. 20 - Spring 2012

Louise Robson: weezrob@googlemail.com Genie Hammond: 01689 836706 www.kentyoga.org.uk

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

Dorset and Hampshire (DHIYI)

Midland Counties (MCIYI)

Munster (MIYI)

Dorothy Walshe, dorothy.walshe@gmail.com

East of Scotland (ESIYI)

North East (NEIIY)

Glasgow and West of Scotland (GWSIYI)

North East London (NELIYI)

www.gwsiyi.org

0208 44 20617 www.neliyi.org.uk

www.eastscotlandyoga.org

Valerie Miller vjmiller@talk21.com

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Kent (KIYI)

Gael Henry 0191 477 5804 gaelhenry@btinternet.com

Nancy Clarke

nancyclarke@btinternet.com

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Oxford and Region (ORIYI)

Gaby Case gabycase1@gmail.com 01264 324104 O . R . I . Y. I . www.oriyi.org.uk

Sheffield and District (SADIYA)

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

South West (SWIYI)

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

South West London & Surrey (SWLSIYI)

Jane Howard 07504 126078 swlsiyi@gmail.com

Sussex (IIYS)

Sallie Sullivan sallie.sullivan@virgin.net www.iiys.org.uk

AFFLIATED CENTRES

Bath Iyengar Yoga Centre

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

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

Cotswold Iyengar Yoga Centre

www.cotswoldiyengar.co.uk Judi Sweeting, Tig Whattler 01285 653742

The Iyengar Yoga Studio East Finchley www.theiyengaryogastudio.co.uk Genevieve Dicker, Patsy Sparksman, Wendy Sykes 020 8815 1918

Edinburgh Iyengar Yoga Centre www.yoga-edinburgh.com Elaine Pidgeon 0131 229 6000

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

Knutsford Iyengar Yoga Centre www.KnutsfordYoga.co.uk Margaret Carter 01925 758382

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

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

Putney Iyengar Yoga Centre

julieyogaputney@yahoo.co.uk Julie Hodges 0208 704 5454

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

Sheffield Yoga Centre www.sheffieldyogacentre.co.uk Frances Homewood 07944 169238

West Suffolk Iyengar Yoga Centre jane.perryman@btinternet.com Jane Perryman 01440 786228

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YOGA RAHASYA MAGAZINE Yoga Rahasya is a quarterly publication of the Ramamani Iyengar Memorial Yoga Institute (RIMYI), Pune and the Light on Yoga Research Trust (LOYRT), Mumbai, India. It is published on the occasions of the Annual Day of RIMYI, Hanuman Jayanti, Guru Purnima and Patanjali Jayanti.

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

2012 Subscription for Non-Teacher Members of IYA (UK) Member Institutes ORDER DEADLINE 1 JULY 2012 Please use this form if you are a member of a Member Institute of IYA (UK). Teachers and individual non-teacher members can subscribe when renewing their membership with IYA (UK) using the online or paper renewal form.

To subscribe to Yoga Rahasya for 2012 please complete this form and send with your payment of £16 to IYA (UK), PO Box 4730, Sheffield S8 2HE by 1 July 2012.

Iyengar Yoga News No. 20 - Spring 2012

Visit http://bksiyengar.com/modules/Referen/YR/yr.htm for information about previous issues.

IYA Membership No (if known) Name Address

Postcode Please circle your institute: BDIYI, CIYI, DHIYI, DIYI (DUBLIN), MIYI (MUNSTER), ESIYI, GWSIYI, IIYS, KIYI, LIYI, MDIIY, MCIYI, NEIIY, NELIYI, ORIYI, SADIYA, SWIYI, SWLSIYI. All other Institutes and yoga centres are not Member Institutes.

I enclose a cheque for £16 / !19 payable to IYA (UK)

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IYENGAR® YOGA ASSOCIATION (UK) President: Yogacharya Sri B. K. S. Iyengar

IYA (UK) Membership Office, PO Box 4730, Sheffield, S8 2HE Tel: 07510 326997 e-mail: admin@iyengaryoga.org.uk ® used with permission of BKS IYENGAR, Trade Mark Owner

Non-Teacher Membership Application and Renewal 2012/13 As a non-teaching member of IYA (UK) you receive 2 magazines per year (February and September) and regular updates by e-mail on all upcoming Iyengar Yoga events, workshops, conventions, Yoga holidays etc.

IYA (UK)’s subscription year runs from 1st April to 31st March. This form is for membership year ending 31st March 2013 only.

Please visit our website to join or renew: www.iyengaryoga.org.uk Members of IYA (UK) Member Institutes If you have joined one of the following IYA (UK) Member Institutes you do not need to renew as an individual member as your Institute will pay your IYA (UK) fee out of your subscription to them. If you do not renew your Institute membership, your IYA (UK) membership will also expire.

The Member Institutes are: AIYI, BDIYI, CIYI, DHIYI, DIYI (DUBLIN), MIYI (MUNSTER), ESIYI, GWSIYI, IIYS, KIYI, LIYI, MDIIY, MCIYI, NEIIY, NELIYI, ORIYI, SADIYA, SWIYI, SWLSIYI. Your membership of IYA (UK) is paid by these Institutes. All other Institutes and yoga centres are not Member Institutes.

Members of Affiliated Centres, or organisations not listed above are required to pay the IYA (UK) membership fee to be a member.

If you are not a member of an IYA (UK) Member Institute and do not wish to use our website to join or renew, please complete this form and return to the address below.

Name: Address: Telephone No

Membership No (If known)

e-mail

If you live in the UK or Republic of Ireland and it is not possible for you to renew online, please return this completed form and cheque, made payable to IYA (UK), to the address below. Cheques in Euros can only be accepted from members in the Republic of Ireland. The Overseas non-teacher membership fee is £35 and application online is required.

Membership fee for the UK Membership fee for the Republic of Ireland

! £17.50 !

£17.50

/ "20

!

Signature!!!!!!!!!!!!!!!!!!!!!!!!! Date!!!!!.!.!!!!!!!!!..

Send completed form with payment to: IYA (UK), PO Box 4730, Sheffield S8 2HE

!

Iyengar Yoga News No. 20 - Spring 2012

Name of your Iyengar Yoga teacher (if you have one): !!!!!!.!!!.!!!!..!!!!..

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ADVERTISING

IN THE IYENGAR YOGA

NEWS

We only print quarter page adverts (80mm wide by 118mm high); you can either send the completed artwork (as a ‘press quality’ PDF, a high resolution JPEG or a QuarkXpress document) OR you can send the images (as high res. JPEGs) and wording and we will make the advert up for you. Please note:

· · · · ·

Advertisements for yoga classes, events, holidays etc. - will be only be accepted from certificated Iyengar Yoga teachers Advertisements for Yoga Centres will only be accepted from official Iyengar yoga organisations Where yoga equipment is itemised in an advert, this will only be accepted for equipment which is used within the Iyengar method. The name ‘Iyengar’ must not be used as an adjective attached to specific items of equipment e.g. use ‘blocks for Iyengar practice’ rather than ‘Iyengar blocks’ etc.

Goods or services which are not used in yoga and/or which are not acceptable within the Iyengar method will not be advertised in IYN Advertisements for other goods (e.g. Books/CD ROMS/videos) will only be published if they concern the Iyengar method or have otherwise been approved by the Ethics & Certification Committee of the IYA (UK)

If you wish to advertise in the next issue of Iyengar Yoga News, please send all text, photographs or artwork by the next issue deadline of 1 July 2012 to jbcotgreave@hotmail.co.uk

Advertising rates Circulation: 2800. Quarter page £50; Half page £100; Small ads 60p per word NB. the Editorial Board reserves the right to refuse to accept advertisements or parts of advertisements that are deemed to be at variance with the stated aims of the Iyengar Yoga Association (UK). IYA (UK) does not necessarily endorse any products etc. advertised in this magazine.

Yoga Supplies Inexpensive

INDIAN YOGA BELTS, BANDAGES, BOLSTER SETS, PRANAYAMA SETS, ROPES.

Iyengar Yoga News No. 20 - Spring 2012

Call: 01225 319699 or E-mail: kirsten@bath-iyengar-yoga.com for prices

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Bath Iyengar Yoga Centre Classes, intensives, retreats Teacher Training - Introductory. Junior, Senior Iyengar books & equipment

WE HAVE MOVED TO NEW PREMISES IN THE HEART OF BATH ! THREE FULLY EQUIPPED YOGA STUDIOS ! STUDIO HIRE TO IYENGAR YOGA TEACHERS FOR YOGA EVENTS ! QUIET & CENTRAL LOCATION FORTHCOMING WORKSHOPS INTENSIVES & RETREATS 2012 2-4 March Gulnaaz Dashti 6-8 April Easter Intensive 13-15 Apr Retreat in Yorkshire Dales 14-15 July Cornwall Intensive 27-31 Aug Summer Intensive 7-9 Sep Christian Pisano 28 -30 Sept Ali Dashti 10/11 Mar; 23/24 Jun; 25/26 Aug

Senior training (Richard)

14 Charlotte Street Bath BA1 2JP 01225 319699 www.bath -iyen gar-yoga.com

$45!(45"1*$ 90'$ 637,4 $0' (339 +$/%(34 : $9 "1*$ (53($5 10 5+( 4.( 1) 1.104$9 &15.$0' 60( 6.9 135+ $45 10'10 " 8((-(0' 813-4+12

Iyengar Yoga News No. 20 - Spring 2012

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