Iyengar Yoga News - issue 24 - Spring 2014

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IYENGAR YOGA NEWS

ISSUE NUMBER 24

SPRING 2014

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IYENGAR YOGA (UK) ÂŽ

President: Yogacharya Sri B.K.S. Iyengar

www.iyengaryoga.org.uk

IYENGAR YOGA NEWS

We are excited and honoured to welcome Abhijata Sridhar Iyengar to be our guest teacher at the 2014 annual IY (UK) Convention in Harrogate at the beginning of May. Abhijata is Mr Iyengar's granddaughter and many readers will remember her from 2008, when she assisted Geeta at the convention in London. Knowing that this would be a popular event, the IY (UK) Events Committee booked a hall that could take 500 yoga students, but places still sold out very quickly and there is a long waiting list. After she teachers at our UK Convetnion, Abhijata, who will be accompanied by her husband, her motherin-law and her one year-old baby girl, is travelling to teach in Switzerland (at a joint French/Swiss) Convention, Poland, Italy and Israel, before returning to Pune.

Issue No.24 Spring 2014 Guest Editorial

In the last issue of Iyengar Yoga News we invited members to volunteer to guest edit an issue; this involves writing/commissioning a number of articles on a specific theme put forward by the Guest Editor. We are pleased to announce that Cissy Harrison volunteered to guest edit a section on self-practice for this issue.

If you wish to contribute on any issues or ideas raised by the theme 'self-practice' please write to us and we will follow this up in the autumn edition of the magazine. Please email cissyharrison@gmail.com with your contribution.

If you would like to guest edit a future issue of IYN, then please contact philippe.harari@runbox.com

IY (UK) contacts

Katie Owens: Membership and Office Manager Telephone: 07510 326 997 email: katie@iyengaryoga.org.uk Address: IY (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 Jo Duffin: Assessments Administrator Telephone: 07795 443 375 email: jo@iyengaryoga.org.uk Address: PO Box 255, Royston, SG8 1DU 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 2014 Advertising: John Cotgreave cotgreavej@gmail.com IY Office: admin@iyengaryoga.org.uk ÂŽ used with permission of B.K.S Iyengar, Trade Mark owner

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Contents Features

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Self-Pratice by Cecilia Harrison Yoga-Kritya (Self-Practice) by Faeq Biria Interview with Rajvi Mehta by Cecilia Harrison The IYDF in Action in Belfast by Claire Ferry Searching for the Spine: Scoliosis and Iyengar Yoga by Marcia Monroe Reconnecting from the Inside: the Experience of Yoga and Parkinson’s Disease

by Emily Legg, Dr. Laura Potts and Dr. John Stevens Samkyha and Yoga by Kirsten Agar Ward Sarva: A Brief History by Sheila Haswell The Yoga Show by Katie Owens

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IY(UK) Reports Professional Development Days Institutes Assessment Passes

Iyengar Yoga News No. 24 - Spring 2014

Member Information

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Self-Practice Cecilia Harrison This edition of Iyengar Yoga News explores the theme 'self-practice'. IYN is honoured to have two exceptional international Iyengar yoga teachers contribute to this theme. Dr Rajvi Mehta1 gives a wonderful, illuminating personal insight into selfpractice from her earliest days as a student of Mr. Iyengar in Mumbai to her work now as practitioner, teacher and researcher in yoga therapy in an interview. Mr Faeq Biria2 shares with us an article on self-practice and the codification he has made of yoga postures that prepare the body for asana practice, discussing method and means through ancient texts and a life spent learning from Guruji. Both the interview and the article bring to life something of the extraordinary texture of the Ramamani Iyengar Memorial Yoga Institute, Pune, India.

Iyengar Yoga News No. 24 - Spring 2014

Iyengar Yoga Texts A totally transformative yoga practice sequence is given at the end of Yogacharya B.K.S. Iyengar's book Light on Life.

Mr. Iyengar calls the sequence “Asanas for Emotional Stability”. He outlines asanas to calm the mind and cool the brain, asanas to balance the intelligence of the head (the intellectual centre) and the intelligence of the heart (the emotional centre), asanas to stimulate the brain for positive thinking, an asana to bring quietness in the body, and an asana that allows the practitioner to experience inner silence.

In Light on Yoga Mr Iyengar gives a short three day course “which whenever followed will benefit the body and bring harmony to the mind” (p.466).

Geeta Iyengar's Basic Guidelines for Teachers of Yoga gives ten sequences that can go in rotation after students learn the asanas from “Preliminary Course” – this variety of sequences of asanas she describes: “asanas work effectively on the body, 4

mind and breath in order to bring about the required change” (p.57)

Yoga changes us and transforms our energies. The texts of B.K.S. Iyengar and Geeta Iyengar are the cornerstone of Iyengar yoga practitioners selfpractice. Geeta Iyengar's superlative new book Yoga in Action – Intermediate Course 1 provides a method for practice that, she writes, gives “a clue to the student on how to approach one's practice and how one has to form practice sequences” (p. 111). The chapter on pranayama – the importance of pranayama – is for people who seek “calmness, quietness, silence and peace of mind”(p.101).

Daily Practice – Why is it important?

The Dalai Lama writes the forward to B.K.S. Iyengar's Core of the Yoga Sutra's. The Dalai Lama acknowledges the diversity of different traditions: “The most important thing is practice in daily life that is how we can gradually get to know the true value of whatever teaching we follow”.

B.K.S. Iyengar writes “make your yoga sessions a daily practice” (p. 386 in Yoga: The Path to Holistic Health) In How to Practice the Dalai Lama writes: “the central method for achieving a happier life is to train your mind in a daily practice that weakens negative attitudes and strengthens positive ones” (p.5)

Through Iyengar yoga practice we seek to transform ourselves. This is a spiritual practice – our aim is to increase awareness in order to bring freedom through the exchange between body and mind learnt in asana and pranayama.

1.Rajvi Mehta, senior teacher at Iyengar Yogashraya in Mumbai, India. Rajvi taught at the annual IY(UK) conference 2013.

2. Faeq Biria co-directs the Iyengar Yoga Centre in Paris. He teaches annual Iyengar Yoga intensives at Blacon, France.

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Yoga-Kritya (Self-Practice) Faeq Biria

The terms that we often use for practice are abhyasa and sadhana (which includes tapas).

Sadhana conveys generally the idea of “means” and “aids” and especially the means and aids for emancipation. In the second chapter of yoga sutras, Patanjali gives the three fold Kriya-yoga as the method of sadhana and the astanga yoga as the means to do sadhana.

He talks about abhyasa in the first chapter. This chapter is meant especially for the most vehement yogis. The precise description of Nagoji Bhatta of abhyasa as “the attempts made by yogi again and again, to bring back the citta to the state of stability within the stream of unmoving onepointedness, whenever it wanders outside of the object of meditation” shows the important position of abhyasa in the hierarchy of yoga practice.

For this reason, some of the traditional commentators of yoga sutras like Nagoji Bhatta himself and Ramananda Yati believe that abhyasa and its following component vairagya cannot be practiced by someone who hasn’t yet attained the state of Citta-suddhi (purification of the mind). Vacasprti Misra goes even further and demands the

“purification of the entire personality” to become eligible for abhyasa.

It must be based on this view that the yogis like Hariharananda Aranya, having most probably in mind the three works of Lord Patanjali (that we repeat in our daily invocation) consider the kriyayoga as the method to reach to a three-fold samyama: • Tapas as the control of the body • Svadhyaya as the control of the speech • Isvara-pranidhana as the control of the mind

The order of transformation Though I am asked to write about asana practice, yet I have to clear a first erroneous conception which consists of considering sadhana as only the practice of asanas and the practice of asanas only on a physical plane.

In our Guruji’s assessment of yoga sutras, sadhana means the practice of all petals of yoga on physical, physiological, energetical, mental, intellectual and spiritual planes, with zeal, awareness and devotion. The oral tradition of yoga has set an evolutive diagram for the natural transformation of a disciplined adept, and his evolution from mild (mrdu) state to a supremely intense (tivrasamvegin) level.

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Self-practice is the very foundation of yoga and all other paths of inner quest. I borrowed this term yoga-kritya from the great epic of India, The Mahabharata (XII. 294.6). It means the yoga practice.

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This means that a yogi of our Guruji’s attainment can engage fully his entire physical, mental and spiritual being in an asana and can get any asana from any layer, from the skin to the innermost core of his being. This idea may look strange, even shocking to the philosophers and they may even object against it: How can the atman or purusa, the immutable self, which cannot be grasped (the famous quotation in Brhad-Aranyaka-Upanisad), which reveals itself only to itself, do an asana?

The answer is by reaching to Guruji Iyengar’s standard.

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Three major principles in the practice of asanas 1. The aim and goal of practice: We must define why we are practicing a sequence or an asana and we must not forget it throughout our practice. “Never lose the sight of the self”, says a famous yogic adage.

We must also clearly define whether the aim of practice is: • to learn?

• to consolidate?

• to study?

• to reach maturity in the asana?2 2. The personal mood: The approach to practice is very important.

According to Bhagavad-Gita, the fruits of practice depend upon the spirit with which we undertake the practice. Some 40 years ago, I read an advice in Linga Maha-purana, that even after four decades remains fresh in my mind and guides me in my daily practice: “The aspirant must undertake the practice always with a good mood”.

3. Vinyasa or the proper sequencing: It is indispensable to respect a proper sequencing to reach the desired asana and to choose a right method to realise through that desired asana the desired effects or states inherent to it.

Etymologically vinyasa means “arrangement”, “order”, “putting in”, “placing down” or “position (of the limbs)”. Most probably the term was used in the ancient art of jewelry as the art of

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arranging and positioning the gems, and reached yogasastra through Mimamsa-darsana.

Guruji Iyengar defines Vinyasa as “a sequence to reach the ultimate or final state of asana, where the mind and intelligence, along with energy (prana) and conscious awareness (prajna) are built up within the system in different aspects of human beings sequentially and gradually”1. There is a great adage attributed to a yogi of old times, Vanana Rishi: “O yogi, never attend the practice without proper sequencing”.

Three stages in the practice of an asana The yogasanas must be performed with respect to the three stages of practice of an asana. Indeed the yogis have divided the practice of an asana into three stages2, borrowing two terms from Sad-Linga3 for the first and the third stages: 1. Upakrama3, the beginning, the introduction or: how to enter into the pose.

Vacaspati Misra, Vijnana Bhiksu and Bhoja Raja, all believe that the word asana has as root “as” (to sit) and define it as asyate ’nena, that is “the procedure and way through which one enters in the pose”. Unfortunately most of Iyengar yoga practitioners feel only concerned by this stage and only on a purely physical level. Prashantji often insists on the fact that upakrama must condition the body, the mind, the intelligence and the awareness to go into the pose, and to reach the purpose of it.2

2. Sthiti, maintaining or: how to stay in the pose.

This is the stage where the very effects of the asana are created. The students of yoga who visit Pune and observe our Guruji’s practice, are amazed to see the stability and the deep introspective state with which the master stays in each pose. We can almost consider this stage as asana-jaya or the conquest of the pose.

3. Upasamhara3, the end, the conclusion, the recapitulation or, how to conclude the pose.

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How to prepare the body and its components for the practice of asanas Once I have read in one of the Puranas (most probably in Visnu Maha-Purana) that in old times the guru, before initiating a disciple into a new asana, used to give him proper mantras which prepared the specific parts of his body to get the pose without effort.

Prashantji has studied deeply the effects of vibrations of Sanskrit alphabet on the body and mind and I am sure that readers who have had the good luck of participating in his classes have been amazed realising the powerful effect of these vibrations on their body, breath and mind.4

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In the early 1970s when I was travelling as a student of yoga, I saw in a yoga community how they fed the aspirants, from childhood, with a special diet (with a completely secret recipe) for about twelve years. This, along with three sessions of practice a day, created a full disposition in their bodies to get the most complicated asanas with a

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great ease (I saw the children in the backyard of the monastery having fun, balancing in Kandasana with the heels under the throat!). I witnessed also a Kalaripayyattu5 master of Nair clan who through diet, full rest in a dark room and long sessions of oil massage, created such a softness in the body tissues of his disciples that he could adjust even the scoliotic spines, before re-muscling the body again, curing deformity.

How Guruji’s words ignited in me the reflection over the preparation of the body for asanas Two incidents particularly made me think of finding the way to prepare the body for entering in a specific asana: During the years when Iyengar yoga was beginning to be spread in the world, many people used to practice with Light on Yoga.

Sometimes they used to write to Guruji about their injuries caused by practice or their failures in getting some advanced asanas. It was amazing to see how quickly Guruji used to answer them: if the injury came while practicing a pose, it was because another pose, which was on a lower hierarchy in Light on Yoga, has not been well practiced. If one did fail in getting a new pose, it was because the preparatory poses in preceding weeks of the programme have not been well mastered.

The second incident happened

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He could open the body and mind of all of us within a few minutes with a few very well chosen points and then have us doing the most difficult asanas with ease, comfort and pleasure. I will never forget that hot evening of April 1980 when he walked in and asked us to go directly in an intense variation of Viparita Danurasana. That day he showed us that he could also prepare the body for an asana, through the asana itself.6 Indeed, as told me once by the late Vanda Scaravelli, “he did himself the poses for us, within us, making us believing that we

Guruji’s method of preparing the body for asanas This became the beginning of a new era of reflection for ...alertness of activity and me. Having participated passivity in the body are increased for so many or decreased, which helps to open years in the the horizon of the mind classes taught

by Guruji, Geeta and Prashant I began to were doing them by ourselves”, think about the preparations breaking this way our psychothey used to give in their logical and mental barriers. I classes and their methods of learned to ponder over the linking. In October 1989, during pose that I was going to do or a walk one very cold evening in to teach and, inspired by Moscow, Guruji granted me Guruji’s sequencings, I started with a few precious guidelines to prepare the body gradually to think about the hierarchy of through the other simple (and asanas and about the preparasometimes more difficult)7 tions of the body. However, it poses to get that required took me almost eight years of pose. practice, teaching and observation to reach to a satisfactory Guruji calls this method the classification, approved by pratiloma vinyasa of samputana Master. kriya (ascending sequence of encasement action) and calls I had always understood and the returning method as admitted with humility that anuloma vinyasa. He explains none of us could be Guruji! very beautifully: “This way of

changing the body, vital energy, mind, senses of perception, and lightening the intelligence and “I”-consciousness (ego) is called pratiloma vinyasa, whereas returning from complicated to simple asana and pacifying the complete system of the body and consciousness is called anuloma vinyasa. This way, the alertness of activity and passivity in the body are increased or decreased, which helps to open the horizon of the mind.”1 Aum Sri Gurubhyo Namah ||

1 Sri B.K.S Iyengar, Astadala Yogamala, Vol.2.

2 Sri Prashant Iyengar’s article: 'Our System' in Yoga for a New Millennium.

3 Sad-Linga: Six marks to be noticed in understanding of the Vedas.

4 See, also, the outstanding research works of Sir John Woodroffe in his Garland of letters.

5 The South Indian martial art, most probably a synthesis of Dhanur-Veda and Ayur-Veda.

6 Sri Prashant Iyengar, ABC of Trikonasana.

7 According to Prashantji, the aim of advanced poses is to prepare body to get better main poses.

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when a senior student of Guruji asked him about the apparent incoherency of some of the advanced sequences of Light on Yoga. Guruji answered that he could himself go from any pose into any other pose through linking the inner technical points of the poses, whereas we should search the 'linking asanas' according to the structure of the poses and needs of our body, to complete the programmes.

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Interview with Rajvi Mehta: Self-Practice and Experiences in Iyengar Yoga Interview by Cecilia Harrison What led you to Iyengar yoga and what has been the course of your studies in Iyengar yoga?

My entry into the field of yoga (which to me is only Iyengar yoga) and my studies in yoga just happened. I did not start doing yoga with any motive or purpose. I had no idea what yoga was all about or what it was supposed to lead to or the benefits it would give. I would say that it is chance, grace, destiny and blessings that got me and my other siblings into yoga.

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My father has a lot of interest in yoga and such sciences. He incidentally met a German student of Guruji. Out of curiosity, he went to see Guruji’s class and he was immediately given permission to attend his Sunday morning classes in Mumbai. This was way back in 1971.

He felt that this was something “good” which his children should also get exposed to and learn. He first asked Guruji’s permission for my elder sister Neeta and brother Birjoo. A few years later I started and then my youngest sister Arti. None of us had any idea about yoga. The first ever yoga class that I attended was with Guruji.

I went because I was asked to go and I have no idea or any explanation as to what made me continue. It just became very much a part of life.

Can you describe your earliest experiences of “self-practice”?

For several years, my “practice” would be from Sunday to Sunday in the class. Of course, the “effect” of the class with Guruji would last until

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Thursday of the next week! Once in a while, I would open up the Light on Yoga to “try out some different poses.” But that was not very often.

I recollect that the first time that I must have tried to seriously practice on my own was when we were to give a group demonstration to music on the occasion of Guruji’s 70th birthday. It was a very big event with 16 or 17 of us. We practiced for nearly six months. A few of us were to do challenging asanas in the centre and the others would form the backdrop. The “backdrop” was expected to stay for long duration in an asana to make it a stable sthira backdrop.

In one of the “sequences” a small group was doing the balancing asanas and the “backdrop” were to stay for long duration in Urdhva Prasarita Padasana and other abdominal asanas. I found it very difficult and painful to be stable in these poses for so long so I opted for the “arm balancing asanas”. I was not too good in these too… and kept losing balance. A few weeks before the final demonstration, I was given an ultimatum by my seniors and colleagues that I would have to move to the backdrop if I kept losing balance as that would spoil the demonstration! I remember that I spent the whole of next day trying the arm balancing… I tried and tried. I attempted many things and adjustments to retain balance. I started realising how subtle adjustments had to be made to get the balance. Balance was my sole motive then. It was like trial and error and I started learning the role of subtle adjustments. With hindsight I would say that this must

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I was given an ultimatum by my seniors and colleagues that I would have to move to the backdrop if I kept losing balance as that would spoil the demonstration!

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have been my very first serious attempt at “self practice.”

Later, for many years, I used to spend several weeks in Bangalore. Then, I missed my regular Sunday classes which were so much a part of my life till then. It was then that I became more serious about practicing on my own.

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How did the work in your “self-practice” relate to your experiences in classes with your teacher(s)?

I would say it is a two way process. When I am attending a class with any of my teachers then sometimes what they tell or make me do or the experiences I get gives me some idea of practice which I attempt later on. Sometimes, there are certain ideas or feelings that one gets in one’s own practice and you find that your teacher has explained or articulated that very clearly for you. So, it is a two way process.

Sometimes, what has been taught in the class inadvertently surfaces when you practice on your own. Sometimes what you practice or have experienced is corroborated and explained by the teachers.

How do you structure experiments on yourself in your self-practice? Can you please give an example?

When did you first have courage to do this experimenting?

I think most of my intentional

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experiments are with reference to therapy. I observe a patient and “imitate” him/her and then start sensing/feeling their problems/complaints. Then, I would think about what changes should I do to myself to get ‘relief’. Then, I think on what are the asanas that need to be done; recollect what I have seen at the Institute. If I don’t feel anything or cannot sense anything then I will not try it on anybody.

For example, one day we were approached by the Parkinson Disease and Movement Disorder Society of India to

conduct yoga classes for individuals with Parkinson Disease.

Since we were to get an entire group of 30 individuals with the same problem we decided on doing “research” and assessing the benefits if any on these patients with the practice of yoga. I was very excited with the prospect of research and we took Guruji’s blessings and advice and embarked on a two week programme. By the end of the first four days, I got very nervous. We could see some minor change in these people but would it be significant when assessed objectively? My worry was not as much about not

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Can you describe the method that you now follow in your self-practice?

I must admit that I have no specific structure or method. I practice sometimes on the ideas and links given in the classes that I attend. Sometimes, it is for a condition that I maybe in and sometimes some “idea” that comes in and I try it.

Sometimes, I may read Guruji’s work, his philosophy and try to see whether I can get a glimpse – some experience – of what he describes in my practice. He may have said something long ago but I am able to understand it or implement it only now.

Deepening Self-Practice Can you please describe the move from working “muscle to bone” towards internal work and changing awareness in skin sensitivity in your practice? How many years of practice?

We always have to start with muscle and bone and then move towards working with sensitivity with the skin which is the envelope of the body.

All are interlinked. We have to start with muscle and bone. Working with muscles and getting the internal sense of balance is working with sensitivity through the muscles.

I find working with and through the skin very fascinating.

It seems to be opening out areas which for me were unexplored.

Again practice varies by the day. In some poses on some days I am a raw beginner and in some I am able to get more awareness. It is a continuous process where one moves forward and backwards.

At the moment, I find working with and through the skin very fascinating. It seems to be opening out areas which for me were unexplored. It is not anything new. Guruji has been teaching and talking about it several decades ago. But now I seem to understand, experience and appreciate the element of space in the skin. It opens out new avenues and a different level of absorption.

How does the face effect practice? Can you describe something of the changing awareness in this attuning to facial muscles in your posture work?

I don’t think that the face affects the practice but it is how you practice that reflects on your face.

If an asana is done with force then that reflects as tension in the face, hardness in the temples, clinching of the lips and teeth and holding of the breath. All this may happen unknowingly. When we start working with greater sensitivity, with feeling, with increased awareness then there is no change in the facial expressions. As Prashantji often says, “We do one asana with many faces but if you look at Guruji then he does all asanas with the same face.”

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being able to help the patients but about the “label” that this study could lead to… “Iyengar yoga does not benefit individuals with Parkinson’s Disease.” It would be not Iyengar yoga but my inability that would be ‘’reflected’ as Iyengar yoga. I then started critically studying the structure of these patients and at the same time reading about the disease. Logically, it appeared to me that something was not right in the back brain and we had to access that area, but how? It had to be Sarvangasana and its variations. I experimented on myself on how to get these 30 odd patients with their typical “structure” to get into Sarvangasana… and then with the help of my fellow teachers – we did manage to make most of them do Sarvangasana. To our utter surprise, the tremors just stopped and the patients were so comfortable. That was a big booster for us. This is how I would say that I experiment.

Body, mind and breath – how has the experience of training the mind to become attentive and aware evolved in your self practice over years? Is it possible to describe this learning curve?

I don’t recollect intentionally changing the way I practice. To be honest, in the early days I did not

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always understand or even if I theoretically understood what Guruji was saying – I was not able to implement what he would say. I remember decades ago when I started, Guruji would show us how to move the skin. I was so naïve and raw that I only understood how to move the arms and legs. I could not really ‘see’ the movement of the skin and had no clue on how to work through the skin.

Over the years from moving the limbs, I could move my attention and develop awareness and sensitivity. The learning curve was definitely not very sharp otherwise I could be in a position to pinpoint and say when and how it happened. It is very, very gradual.

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I must say that I am very lucky and blessed to have the good fortune and opportunity to frequently and regularly learn from Guruji, Geetaji and Prashantji and to imbibe the subtleties in their teachings. I often feel very blessed. Things just seem to happen in the class with their instructions and their presence. But it does not

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always happen when I am on my own. However, gradually I find that some of the teachings seep in and become part of my practice and teaching. I would say that it just happens and it is not about training the mind.

When did pranayama become a key focus for your practice? Can you describe your approach to this training of your self?

Pranayama was not a part of my practice for many years. Even during the regular Sunday classes that I attended with Guruji, Geetaji and Prahsantji – the last week of the month when the rest of the class did pranayama – I, along with some other ‘youngsters’, were not allowed to do it.

I remember Prashantji making us do rope works in multiples of 50 or Urdhva Dharnurasana or umpteen Urdhva Prasarita Padasana.

If I recollect correctly then I must have got introduced to pranayama in one of the camps with Guruji in Khandala. For a couple of years, we

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How do you relate the concepts "love" and "truth" to your practice of Iyengar yoga?

Love is a combination of maitri and karuna to me.

Friendliness and compassion. With these two qualities one can resolve many impediments in life. The sutra matiri, karuna, mudita upeksanam is a very helpful and a guiding light. I have seen how Guruji has often referred to this when people come with problems.

Practice can evolve these This is what I really learn traits in us is what I feel. observing Guruji in his

would have a two to three days residential camp of the Mumbai students with Guruji. We would have asana and pranayama classes, questions and answer sessions with Guruji and walks. I distinctly remember one of the classes in the open air where he taught the art of sitting and nadi shodhan in one of those camps... and then I started getting into it and appreciating it.

Can you describe how you use the support of sound props in your practice?

I have used it once in a while but not much in my own practice so I cannot describe much on this.

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Can you please say how you utilise breath in your asana teaching, practice and also in I feel that the practice of practice? Can you yoga brings with it clarity of say more about how his day to day life. He is the thought. It makes certain this came to be embodiment of Truth. things transparent and perceived in your obvious without the need for self-practice? analysis and justification. When anything does not Breath is a very important integral component of require explanation or justification or support our embodiment. None of our activities are then that to me is the truth. This is IT. possible without its involvement. Sometimes it is the master and sometimes we make it the slave.

I feel that practice brings these qualities in the The body does not exist without the breath.

A person has a name, an identity as long as he/she practitioner. There are no facades, masks, dualities or hypocrisy in a true practitioner. They are what is breathing but the moment the breath goes – they are under all situations and circumstances! the individual becomes a body!

They are embodiments of honesty and simplicity.

There is no way we can abuse the breath which is Of course, the level of these qualities would depend upon the intensity (and here I mean the core of our existence. The more we respect the breath, it is going to facilitate our practice. The qualitative and quantitative intensity) of the practitioner. asanas become easier, more sustainable and we get more involved when we consciously work This is what I really learn observing Guruji in his with the breath. We move from the realms of the teaching, practice and also in his day to day life. annamaya to the pranamaya is what I feel.

He is the embodiment of Truth.

In the Light on Yoga, Guruji is very explicit about how to use the breath while doing the asanas. If we consciously follow these instructions with greater emphasis and breath awareness then the asanas start happening rather than doing. This is how prayatna can become saithilya.

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IYDF in Action in Belfast Claire Ferry

Iyengar Yoga News No. 24 - Spring 2014

I am so delighted to have been supported by the Iyengar Yoga Development Fund to teach yoga at the Falls Road Women’s Centre in west Belfast, that I was more than happy to submit an article to IY News when asked by Helen White who co-ordinates the fund. It’s fantastic that the fund exists to help bring yoga to people who would not otherwise be able to attend classes, but who (of course) benefit hugely from doing so.

Back in November 2012, I was approached by Nancy, the project worker at the Women’s Centre, when she had some short-term funding for yoga classes. The centre serves an area with a high level of poverty, long-term unemployment, lone parent families and families with mental health issues or disability. It supports women who have been through the justice system, as well as women who are asylumseekers, and women from the Traveller community. Many of these women face barriers which prevent them from accessing education and other services. These barriers include low confidence and selfesteem, a negative experience of education, addiction problems, childcare and other

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I’ve loosened up in my approach to teaching – and life – as a result.

The women’s lives are often unpredictable, so hardly anyone turns up on time – childcare issues, health problems, transport malfunctions... With just an hour, we just make the most of it and I’ve learned much greater flexibility in my approach to timing.

caring responsibilities, and the stigma of mental illness or having spent time in prison or in homeless accommodation.

After a couple of terms funding through the centre ran out, but Nancy and I were keen to continue as the feedback from the women attending classes had been so positive, and more people were showing interest.

The IYDF stepped in and has been funding the classes since September 2013.

Like many of these centres, space is at a premium, so we’re in a room with chairs and tables piled up at the side. All my expectations of a ‘usual’ class had to go out of the window! And I can feel how

Several students do not have English as their first language, so we rely on smiles, demonstrations and gentle adjustments, and I learn to make my language simple and clear. I realise how much I use more complex language, metaphors and anecdotes when teaching more educated people in gyms and yoga centres.

Low self-confidence combined with chronic health issues, unhealthy food and little regular activity means I need to keep the postures very simple. I realised quickly how much I assume a general level of body awareness, which simply isn’t present with these students – although it comes of course.

I learn to encourage and congratulate more. The women often don’t realise how much their bodies will do, but it’s wonderful when you see eyes

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light up with achievement and bodies learning to move.

Feedback showed me how little time these women really give themselves, and how much they need to distress – from health, family or other issues. So restorative and quietening poses, savasana and breathing feature a lot. It might be the only time in the week they can be present with themselves in this way.

I noticed how accepting all the women were of each other – not irritated if someone comes in late and so welcoming to people coming for the first time, generous with cups of coffee and time to chat. From the start I feel that at the centre I’m just another woman with her own life and its integral ups and downs, and that I’m accepted just like everyone else.

Iyengar Yoga News No. 24 - Spring 2014

I’ve always been struck by descriptive language in Northern Ireland (I’m English) and one phrase particularly stuck in my mind. I overhead someone say that they’d so many aches and pains and things wrong with them, they need to “rub myself out and start again”. My hope is that yoga will give these women the encouragement to work with what they have, to let go of attitudes, emotions or habits that are holding them back, and to flourish. I know that they have already helped me along the same path.

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Searching for the Spine: Iyengar Yoga and Scoliosis Marcia Monroe

After years of Guruji’s practical teaching, I am beginning to understand Scoliosis and its treatment through Iyengar yoga. I have learned the necessity for both extension and stabilisation, and to achieve them through the coordination of bones, muscles and skin. The intention (sankalpa) is to move from asymmetry to symmetry.

Iyengar Yoga News No. 24 - Spring 2014

Guruji emphasises that Scoliosis is a muscularskeletal disease, a disease of the annamaya kosha, the physical body. It must be treated from the physical body through the diligent, awareful practice of asanas. It is his brilliant observation that when adjusting students with Scoliosis – or when self-correcting – the bones should act not only as structural support but also as initiators of

movement. The bones act like muscles. To act from the bones has been a major learning for me.

It is a challenge to feel the structural support of the back body, the differentiation of the ribs and the shoulder and pelvic girdles, and the more obscure spine.

This experiential approach – feeling the bones, muscles and skin – opened up a new world for me in working with my own Scoliosis. For instance, in my convex side, where the ribs are convex and the corresponding external costal muscles, postural muscles and extensors are overly stretched (eccentric contraction), Guruji showed me how to soften the ribs and move from the ribs toward the center, while the inter-

Scoliosis is a deviation of the spine with rotation of the vertebrae within the curves. The curvatures of the spine may be observed in three planes: right to left, front to back and rotational; each of these curves can be described as having a C-shape or an S-shape. The most common curvatures are right thoracic, C-shape; left lumbar, C-shape; left or right thoracolumbar, C-shape, and a combination of right thoracic and left lumbar in an S-shape.

Conservative medical treatment for a scoliosis of between 25 and 39 degrees recommends the use of an orthopedic brace and physiotherapy. For scoliosis of about 40 to 45 degrees, surgery is suggested. Rods are then placed on the whole spine or segments of the spine depending on the curvature and techniques used. In some cases surgery is required, but it will always result in some loss of mobility of the spine.

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To act from the bones has been a major learning for me. It is a challenge to feel the structural support of the back body. costals and extensors concentrically contract. The convex-side ribs must move in towards the center, where the apex of the curve has to soften.

There is a vertical and horizontal extension from the front, while the middle of the right chest must lift, allowing the convexity to be absorbed.

Scoliosis, first in myself and then in others.

Addressing Both Sides In All Dimensions Both sides of the body need to be addressed – and in all dimensions: back, front and side. Where there is a convex shape, there will be a concave area on the opposite side.

Iyengar Yoga News No. 24 - Spring 2014

On the opposite, concave side, the back ribs must learn to Several Both extension and stabilisation feel, to lift and broaden, as the years ago I through the co-ordination of bones, outer layer of each rib and the was doing extensors actively engage and Utthita muscles and skin is required to elongate (eccentric Trikonasana move from asymmetry to symmetry. contraction) and the lung to the right decompresses. There is an extra when Guruji effort to lift, extend and engage the hit my left side rib and told me to bring it down. concave-side muscles, ribs and vertebrae to the This confused me, since that is my concave side skin. The biomechanical combination of extension, and one is told to spread and lift there. It took lateral shifting of the ribs and creating broadness years of practice and reflection to understand and depth between the front and back body Guruji’s teaching. I realised I had only been allows for a counter-rotation of the thoracic thinking in two dimensions. I had to also include major curve. These mechanical actions create an another dimension – the de-rotation of the spine imprint to naturally decompress the concave side. with the scoliotic curve.

The stabilisation of both sides of the spine results from activation of the intrinsic muscles.

The front lower ribs on my left side were protruding. Instead, they had to release – move in Guruji’s teaching of asana and practical philosophy – move back. The incorrect action was causing have been my fundamental guide to addressing more tension on the left lobe of the diaphragm,

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I had only been thinking in two dimensions. It took years of practice and reflection to understand Guruji’s teaching to include another dimension – the de-rotation of the spine with the scoliotic curve.

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making my front ribs more convex, creating more asymmetry. Guruji’s correction sent me off in a new direction.

The body’s movements and interrelationships become clear only with long-term practice and the blessing of a special teacher. I am gradually learning that the skin, muscles, bones and soft tissue have their own currents and intelligence.

peripheral body, bringing life to the trunk, differentiating and re-educating the various body parts.

Later we can integrate them as a whole.

Iyengar Yoga News No. 24 - Spring 2014

When the mind is unable to turn verbal directions into physical actions, hands are the props which bring direct, proprioceptive learning. The hands of the teacher make adjustments. One’s own hands reveal the “mind” of each side of the body as they study differences in contour, texture and shape, Yoga’s somatic actions – the use of the body in discern which side needs to stabilise and which to space, with mind-body connection – bring mobilise, and monitor the breath. The concave stability, improve alignment and increase side is like a special-needs child, requiring extra proprioception of focus and support. In this side both sides of the of the curve, vertebrae and The scoliotic body needs body. Most students soft tissue are tight; muscles an outside eye, or a mirror, to with Scoliosis also are under-activated and perceive its alignment feel enhanced dormant. A teacher can place energy after a pracboth hands here to create tice – sometimes the proprioception for the concave day after the practice. ribs, stimulating breath awareness and opening space. How to touch without creating confusion is When Guruji worked with me directly, I felt an art of deep observation, sensitivity and experitremendous expansiveness and “life” afterwards. ence.

What seemed impossible became possible. His ability to perceive the unseen and intervene A skillful teacher provides individual adjustments helped me feel the bones, muscles and skin and and space in which the student can learn and feel, connect to something deeper. Guruji created the gaining understanding and confidence. As the bridge between the gross and subtle in simple, practitioner learns to sense the inner space and physical and practical way. the life force, the mind moves deeper and proprioception increases. The practice is a path Waking Up the Inner Feeling of learning about one’s embodiment, using effort The major problem for students with Scoliosis is to improve and effortlessness to surrender. The their inability to feel and understand how the path will vary according to the age, medical limbs, girdles, trunk and spine organise themselves history and experience of the practitioner. in space. This increases when the mind is fatigued.

The Yoga Brace, Belts and Pads The scoliotic body needs an outside eye, or a mirror, to perceive its alignment.

The use of braces to retard the progress of spinal curvatures in Scoliosis dates back to Hippocrates.

Braces remain the conservative means to restrain The vestibular nerve is the eighth cranial nerve; it innervates the inner ear and allows us to balance, Scoliosis during the growing years. During adolescence, I wore a rigid brace which restricted sense changes in speed and movement, and build mobility, constricted my breath and affected my our sense of ourselves through the propriocepself-esteem. Yet braces can be beneficial when tors, nerve cells are in the joints, ligaments, combined with treatment, yoga practice and tendons and muscles. Proprioception can be monitoring of the curve’s progression. Iyengar learned through yoga practice modified to the yoga props used with Scoliosis include trunk and scoliatic student. First, we must learn to feel the 21

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spinal belts, pads and wooden wedges. Small pads are secured by a belt to restrain the convex bulges of the back, lateral and front ribs, acting somewhat like the traditional brace. They also bring stability to the shoulder blades and trunk. Unlike traditional braces, these props may be used by adults; they also help us learn and feel. Pads, like hands, build proprioception and bring a sense of containment and stability while teaching how to restrain the scoliotic zigzags.

“This is not working on the spine.” He placed a thick wooden wedge on my convex side (right thoracic), securing it with belts. Then I felt the solidity of the spine as well as the movement of the ribs. The wooden prop gave more information to the bone because it had a similar density. The message reached the vertebrae and offered a specific direction toward the midline.

Once one understands what each of the sides is doing, it

Iyengar Yoga News No. 24 - Spring 2014

Belts are used to stabilise the shoulder blade, for instance.

A teacher must In right thoracic scoliosis, the right shoulder blade observe carefully, making protracts as it moves away sure the supports help the from the spine; its lateral trunk organise itself angle moves forward, the superior angle lifts, and the towards evenness and inferior angle moves back freedom. and out. This creates an internal rotation of the humeral head anteriorly, and a becomes clear how props caved-in front chest. Belts can should be placed. A teacher reverse this action, with their must observe carefully, making counteraction pulling the supesure the supports help the rior, lateral, and inferior angles trunk organise itself towards so that the center of the evenness and freedom. shoulder blade maintains contact with the ribs. Pads go The Importance of the beyond biomechanics, acting as Feet and Legs feedback devices in asana and One of the first things I learned pranayama. A pad placed on the in the Pune Medical Classes front chest can build awareness was the importance of the feet of the concave upper chest and and legs. upper lobes of the lungs. The mind learns where the breath Most students with Scoliosis touches – or does not touch – have problems with the arches on each side, and what adjustof the feet, distribution of ments have to be made. weight and lack of muscular Looking at how I placed my support. Each foot has its own belts, Guruji once told me, pattern of weight distribution,

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indicating what the spine is doing. As a child, my feet were constantly wobbling in my sandals, my mother told me, and my shoes would become worn on one side only. Guruji has made the same observation, correcting the inner rotation of my groin; he has had me shift weight to the inner heel, and lift from there into the knee and groin of the convex side. My shoes still hold the samskara of a distorted weight distribution, but in my standing poses I have learned to balance more correctly.

There are many proprioceptors in the ligaments and muscles on the bones of the feet. They act like switches, turning on feelings of groundedness, lightness, equilibrium and even selfesteem. Continuous practice of the standing postures, one of Guruji’s legacies to his students, builds not only somatic strength and stability, but also a neuromuscular connection.

Tadasana, the first standing asana we learn, is also the best to assess and correct asymmetries. Standing facing the wall, beside the wall or back to the wall yields additional information and support. In this way, Tadasana provides the most basic and profound learnings about Scoliosis. Indeed it is the hardest posture for us.

Learning to distribute the weight evenly on both feet and extend evenly both sides will

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...They build proprioception, bring a sense of containment and stability while teaching how to restrain the scoliotic zigzags

Iyengar Yoga News No. 24 - Spring 2014

Props used with Scoliosis include trunk and spinal belts, pads and wooden wedges.

They bring stability to the shoulder blades and trunk; help us learn and feel...

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affect the perception of one’s self and of others.

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Misalignment in the feet will cause deviation in the muscles of the legs and the position of the head of the femur in the hip socket, spinal discrepancy and poor locomotion. The feet and legs must be carefully addressed in all asanas for the alignment of the pelvis, sacrum, lumbar and thoraco-lumbar curves. In these curves, one side of the body sends different signals than the other and the brain processes that asymmetric information.

When correctly modified, a new awareness will develop, along with new neurological pathways of learning.

the sensory organs (jnanendriyas) and the perception of the world – internal and external.

These tilts can also cause misalightment in the Vagus Nerve, the tenth cranial nerve and principal parasympathetic nerve, which runs along either side of the neck. Its fibers wander throughout the thoracic and abdominal cavitiesas it innervate the larynx, esophagus, lower pharynx, thoracic and abdominal viscera.

Adjustments which ensure that the Vagus Nerve fibres run in their proper parallel tracks are essential for all practitioners, but especially those with Scoliosis, and especially in inversions. In pracThe Effect of Scoltice, one should iosis On the Gait support the head to Geetaji ’s voice commanded me Years ago in the minimise the tilt of to lift each leg and place each foot Medical Class, Dr. the head, maintaining Geeta S. Iyengar had natural neck curvaprecisely, with the heel touching me and another ture and balancing first. The tone of her voice and the student with Scolthe length of each clarity of her words made my gait iosis walk across the side of the neck. room. She guided us Props can help. For feel focused and co-ordinated. to stamp our heels as instance, in Savasana, we lifted the legs. At one might place a rolled first I felt uneasy about balance. Geetaji’s voice blanket behind the neck and additional blankets commanded us to lift each leg and place each foot next to the ears to avoid tilting. precisely, with the heel touching first. The tone of her voice and the clarity of her words made my The author thanks Richard Jonas for editing this gait feel focused and co-ordinated. The precise article, which first appeared in Yoga Rahasya. placement of the feet and ankles addressed the midline of the leg and foot. The repetition of this walking exercise began to bring symmetry and precision into my gait. As the heel touched the floor, the midline of each foot, shin and leg was addressed; combined with the straightforward gaze, it increased my spatial awareness and my sense of the midline.

The Vagus Nerve Tilting of the head and asymmetry of the neck are primary signals of upper thoracic or cervical curves in Scoliosis. This can lead to compression of one side of the neck, tightening the throat, tongue, jaw and the skin of the face and neck. The breath and the organic body are affected. So are

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Tilting of the head and asymmetry of the neck are primary signals of upper thoracic or cervical curves in Scoliosis. This can lead to compression of one side of the neck, tightening the throat, tongue, jaw and the skin of the face and neck.

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Reconnecting from the Inside: The Experience of Yoga and Parkinson’s Disease

Iyengar Yoga News No. 24 - Spring 2014

Emily Legg, Dr Laura Potts and Dr Jonny Stevens

Jonny I was diagnosed with Parkinson’s disease in 2012 at the age of 33. Parkinson’s is a neurodegenerative condition typified by the presence of tremor, rigidity and slowness of movement along with other symptoms such as depression.

It is caused by loss of nerve cells in the substantia nigra, a structure of the brain that releases dopamine to initiate and control movement. About 130,000 people suffer from Parkinson’s in the UK; most are over 60 but about 6000 sufferers are under 40 years old. Parkinson’s has a known genetic cause in about 10% of cases and is likely to show complex, non-mendelian inheritance in the remaining 90% of cases. Currently, treatment includes medication aimed at countering the reduced dopamine levels, surgery, massage, and forms of low-impact exercise such as yoga.

Clinical descriptions of this nature miss a crucial aspect of the disease: what it feels like.

My Parkinson’s feels like it is gradually separating my mind

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from my body and rendering the conscious control I have over my body ineffective and eventually redundant. It also feels like I am living my life immersed in treacle; my movement encounters the resistance of the treacle making energy expenditure higher for me, resulting in the feeling that my energy is sluggish and unresponsive.

I started a gentle Iyengar yoga class four months after my diagnosis and it has proved to be of great benefit to me. Due to my rigidity, slow movement and tremor I have difficulty getting into some poses (e.g. I may need manual help moving an arm or flattening my hands) but once I am there I can truly inhabit the pose and feel a connection to my body. I am able to do this by learning the disciplines of pranayama (breath control), svadhyaya (self-study through movement) and tapas (disciplined use of energy). An unexpected benefit of the class is my treacle-like energy thins into water and it flows more freely for at least a few hours after class.

A crucial aspect of the benefit I’ve found in yoga is the working relationship between student and teacher. From the student’s point of view, I have tried hard to be open to what I am being taught and willing to challenge my limitations. This is important because Parkinson’s tends to close me down both physically and emotionally. I have been able to risk such openness because my teacher creates a supportive, flexible, sympathetic and understanding atmosphere in which to learn.

Laura The yoga class that Jonny attends is not a therapeutic or remedial class; it is simply a gentle beginner level class, for anyone who does not feel strong enough for a regular introductory level class. Some people come because they are recovering from physical or mental ill health and exhaustion or from an injury, some because they feel their weight or advanced age makes a regular class too demanding.

The class has grown into being mutually supportive and friendly. The teaching is slow and encouraging, based around

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The opening words of Light on Yoga remind us that “the word yoga is derived from the Sanskrit root yuj meaning to bind, join, attach and yoke, to direct and communicate one’s attention on to use and apply. It also means union or communion.” We learn through our practice that yoga is furthermore about the union of mind, body and breath.

But how does that figure when the means and mechanisms that enable the conative processes of asana practice are not working, when the neurological links between intention and movement are disconnected?

I have had to learn from Jonny how to adjust my teaching to help him make sense of this dislocated process. As a teacher, I have tended to take for granted that – injuries and limitations permitting – if I give an instruction or demonstration of Urdvha Hastasana, students will attempt to lift their straight arms overhead. While Jonny fully understands the instruction, it sometimes seems that his arms will not respond. And thus of course the muscles themselves would grow weaker through lack of systematic use. But if I help his arms to lift, it seems that the connection can be fired from muscle to brain, so that he has a sense of lifting the arms, of the extension of Urdvha Hastasana. And so I am reminded again that it is action that is important in our yoga practice, not movement or the extent of movement. This echoes one of the first things I ever learned from my teacher John Claxton, decades ago: “Be aware and give direction”. Through trying to help Jonny develop awareness of his body and his breathing, I have become better able to give directions which can be enacted as asana.

In our yoga practice we have as an ultimate goal, the “cessation of movements of the consciousness” (sutra I:2) towards a sattvic state of radiant stillness. We use asana (and the other

aspects of yoga) towards this end, to come towards stillness and balance, integration and freedom. Parkinson’s Disease is primarily a movement disorder but has a significant impact on the mind and thus impedes the goal of asana. As Patanjali tells us, “unsteadiness of the body” is a “distraction” which “agitates the mind and consciousness” (sutra I:31). In Savasana, Jonny’s hands are often very shaky and trembling, which is a common symptom of the disease. We have found it helpful then to use some weight in his open palms (250ml bottles of water left behind by students), which allows them to settle and so for the quietness of the asana to permeate more effectively. Jonny works assiduously to find ways through the practice to still those fluctuations of the mind and the body – indeed with the “steadfast effort” we are told brings that quietening (sutra I:13). It has been helpful to try to help him – and the class – develop the attention towards a firmer and more focused point. The focus is then less on doing the asana, more on being in it with awareness.

Emily As a first year medical student and keen sportswoman, I have always been curious to understand the benefits of yoga in relation to injury prevention and health promotion. So, when the opportunity arose to take introductory classes in Iyengar yoga as part of my course, I jumped at the chance. In addition to attending weekly classes, students were required to focus on how yoga might make a difference to a particular health problem, by reviewing current research findings on the topic. My interest in Parkinson’s Disease stemmed from my paternal grandfather’s condition, which led me to focus on this area for the assignment.

Iyengar Yoga News No. 24 - Spring 2014

basic asana, using a range of props. I teach only a few standing poses each class – and sometimes none at all if students need to have the firm support and reassurance of more contact with the floor, for steadiness.

Having listened to Jonny’s experiences, I can appreciate how regular yoga practice may help Parkinson’s sufferers in managing their condition.

A major benefit derived from the regular practice of asanas is increased strength, flexibility and mobility of the muscles, helping to alleviate rigidity associated with Parkinson’s. Sufferers of the

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disease also find the stigma surrounding their tremor a source of embarrassment. When a tremor starts, it is natural to feel more distressed and self-conscious, usually exacerbating the condition. Employing the techniques learned though the practice of asana and pranayama can calm the nervous system in these situations. In addition to the positive physical implications of yoga practice, psychological benefits may be derived from it too.

Reduced severity of symptoms may enable Parkinson’s patients to be more active and independent, often having a knock-on-effect in improving their mental state.

From a clinical perspective, a 2005 study conducted at the Mumbai Iyengar yoga institute offers interesting evidence of the beneficial effects of yoga to patients suffering from Parkinson’s Disease. Fifty-one Parkinson’s patients were separated into two groups: a group who underwent regular practice of asanas and pranayamas and a control group who did no yoga. After three months patients from both groups were assessed using the Parkinson Disease Questionnaire (PDQ-39) and the Unified Parkinson’s Disease Rating Scale (UPDRS). The Parkinson’s Disease Questionnaire is composed of thirty nine questions with eight discrete scales to measure mobility, activities of daily living, emotional wellbeing, stigma, social support, cognitions, communication and bodily discomfort. The results of the questionnaire showed significant improvements in each sub-section within the yoga group, with most notable advancement in mobility, which improved by 39.5% as compared with 5% in the control.

Aspects of the Unified Parkinson’s Disease Rating Scale, commonly used to follow the longitudinal course of Parkinson’s Disease, were used to assess progress in four parts. These included mental state, mood and behaviour; activities of daily living; a clinician scored motor evaluation; and other complications. Following the twelve week period of practice, individual sub-groups of this scale revealed a significant improvement in mental state, mood and behaviour as well as motor function when compared with the control group, which indicated no significant change.

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Whilst it is important to note the trial’s limitations – such as small study participation size, the short time period over which the trial was conducted, and the inclusion of subjective rather than objective components within the PDQ-39 and the UPDRS – the study has certainly highlighted the need and potential scope for further research in this area. These encouraging results, together with Jonny’s very positive experience, suggest there is still much more we can learn about the use of yoga as a complementary therapy for Parkinson’s Disease.

Notes on authors: Emily Legg, Phase 1 medical student at the Hull York Medical School Dr Laura Potts, Intermediate Junior level 3 teacher and Lecturer at Hull York Medical School Dr Jonny Stevens, DPhil in Genetics from the University of Oxford in 2012 but research career curtailed by diagnosis of Parkinson’s Reference Light on Yoga Research Trust. Scientific Evidence on the Therapeutic Efficacy of Iyengar Yoga: A compilation of Research Papers. http://iynaus.org/sites/iynaus_files/pages/research/ Mumbai_research_compilation.pdf

A Sad Postscript Jonny died suddenly at Christmas, while enjoying festivities with his family. The local paper reported that: “Dr Stevens was at his parents‚ home in Skipton-on-Swale on December 27, when he collapsed. Despite efforts to revive him by his parents and paramedics, he was pronounced dead. A post mortem found he had an undiagnosed congenital heart defect”.

The class Jonny attended was very upset by this news, resolving to continue to practise with the courage and humour that he always showed.

Laura read a little from this article to remind us of his voice and his insights. You can read more of his thoughts about living with PD and his yoga learning at dialoguewithdisability.blogspot.co.uk.

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Samkyhya and Yoga Kirsten Agar Ward

Although since medieval times there has been a tendency to present yoga in terms of vedanta, samkhya and yoga is the traditional pairing of the classical sub-division of the six orthodox, astika, philosophies into three. This pairing is apparent in ancient texts, especially the shanti-parvan of Mahabharata1 and Bhagavad Gita2, with the texts sometimes even explicitly stating the two are the same3. This and the fact that they share many basic tenets, has led some to regard yoga and samkhya as being essentially one system. Indeed Vyasa’s commentary concludes “Patanjali’s yoga treatise, an exposition on samkhya”, Swami Hariharanda Aranya refers to samkhya-yoga4 and Larson sees yoga as a kind of neo-samkhya5. The Yoga Sutra is also known as the “Samkhya Pravachana”. Schreiner, on the other hand, having analysed references to samkhya and yoga in the Mahabharata suggests yoga may be more original, with samkhya a sort of addendum, providing the practices with philosophical rationale.6 This is not a well-accepted view but does highlight that we do not know for sure how exactly yoga and samkhya emerged nor whether one is a variant of the other. It would appear, however, that they may not have been considered separate schools until well after Patanjali’s time, albeit with differences in emphasis.

Whilst yoga, as an orthodox darshana, is said to have its roots in the Vedas, it was first collated, systematised and codified by Patanjali in his yoga sutras, the seminal work defining the yoga system.

Although Yoga tends to be regarded as the most practical orthodox darshana, The Yoga Sutras of Patanjali (YSP) is not a detailed instruction manual; rather it outlines yoga philosophy, its purpose and the type of practice. That underlying philosophy shares many commonalities with samkhya but

there are also congruencies with Jainism, Buddhism, vedanta and most devotional forms of Hinduism – unsurprising since Patanjali's text is concerned with a core theme of Indian philosophical thought, attaining liberation from rebirth.

Indeed some suggest YSP are an amalgamation of several ideas or yogas7. However, whilst the YSP is not merely a re-presentation of samkhya ideas, neither is it just a cobbling together of that and several other ideas. At the very least it is a coherent synthesis. But crucially Patanjali has his own distinct angle on things; the ashtanga-yoga he presents is unique and this reflects the fact that yoga-darshana sets out to do something fundamentally different from samkhya – it is concerned with practical means not only analysis. For Patanjali the means involves disciplined practice and direct experience not only intellectual understanding. Furthermore yoga has in turn exerted great influence on Indian philosophical thinking and practices8.

Common Ground between Samkhya and Yoga Patanjali’s Yoga-sutra assumes knowledge and acceptance of a number of key concepts and terminology found in samkhya:

Purusha / Prakrti Dualism Like samkhya YSP is fundamentally dualist, making a clear distinction between entirely real, albeit temporary, matter (prakrti)9 and transcendent and unchangeable spirit (purusha)10. Patanjali often uses purusha, typical of samkhya analysis11, as well as atman more typical in other approaches12, perhaps to avoid isolating yoga from these other approaches. But he also often uses drshtri (seer)13 and its counterpart, drsyayoh (what is seen) rather than prakrti14, a conceptualisation, conveying a quality important to cultivate in the practice of yoga, that of witnessing, and thus reinforcing that

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Is the Yoga Darshana Just a Variant Form of Samkhya?

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this system is one in which direct perception (drshta) ultimately trumps revelation or inference15, at least until the later stages, when revelation comes in.

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Evolutes of Prakrti Although Patanjali doesn’t use the exact samkhya enumeration he apparently accepts the evolutes of prakrti, for example referring to material elements and senses16 and to how the senses of perception and action are connected to the elements and their qualities, and the need for mastery over these17.

Although Patanjali tends not to use the individual terms buddhi, ahamkara and manas, which according to samkhya comprise the linga sharira (subtle body) that transmigrates with the soul, taking samskaras and karmic results to subsequent lives, he seems to accept this concept and B.K.S. Iyengar explains how he uses citta to cover all these three.

Gunas Patanjali accepts the notion of three gunas, sattva (purity), rajas (energy) and tamas (darkness), qualities pervading all aspects of matter, postulated in samkhya. Moreover he accepts the need to become free of their fluctuations since they are integral to suffering18.

From suffering to kaivalya In common with much Indian thought, Patanjali identifies avidya, ignorance of our true identity, as the root cause of

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suffering19 and remedying this as the key to liberation.

However the nature of this knowledge and consequent liberation, which he refers to as kaivalya (separateness)20 a term closely, though not exclusively, associated with samkhya, rather than moksha more commonly associated with other schools, is congruent with samkhya analysis rather than say Vedanta, since it is about perceiving and severing the association between the seer and matter and its gunas21. This is similarly expressed in samkhya as anyo ‘ham “I am different” i.e. I am separate and distinct from matter22.

Prakrti is the means of liberation Patanjali accepts the samkhya satyavada – that the world we perceive has an objective reality23, although our perceptions vary as our consciousnesses vary24. Like samkhya, the yoga sutras indicate that matter is the means to allow the purusha to become liberated25, in fact that is the only purpose for prakrti’s existence26.

Crucially, however, Patanjali more clearly explains how to use matter in this way, in particular the embodiment as the instrument used to bring us to liberation.

So similar that they are not different?

Clearly then there is much congruence between yoga and samkhya but typically, even in ancient texts, two important

distinctions tend to be made: yoga is theistic whereas samkhya is not27 or at least tends to be quiet on this; and yoga offers the practical means by which one gets direct perception of the theoretical analysis of samkhya28.

Theism The samkhya-karika ignores the question of God, (although the notion of prakrti having purpose, to enable kaivalya, is suggestive of theism) whereas Patanjali’s text is more clearly suggestive of theism. In outlining the niyamas, Patanjali says that svadhyaya brings one into contact with ishta-devata, one’s chosen deity29. He goes further, using the term Ishvara, usually interpreted in Hindu texts as Supreme Deity. Some, such as Miller, interpret this usage as a representation of the archetypal yogi (yogesvara), a kind of yoga role model30, whereas BKS Iyengar treats Ishvara as a fully theistic construct31. Patanjali’s description of Ishvara as a purushavisesa32, special spirit, seems consistent with the theistic interpretation. However this special purusha could refer to the macrocosmic level, which according to most interpretations of samkhya is not a supreme deity as such. Moreover, many of its characteristics (beyond affliction, untouched by karma and all-knowing, without any indication of omnipotence) are indistinguishable from a liberated atman. However, if Patanjali meant liberated

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Patanjali also advocates Ishvara Pranidhana, as part of the means to achieve the goal37, one of the three aspects of kriya yoga38 and the fifth aspect of first limb, yama which brings success in attaining samadhi no less39. However, again this is subject to differing interpretations. Miller relates pranidhana to Buddhist usage – dedication to the discipline rather than worship. Conversely, BKS Iyengar and Bryant interpret sutra 1.23 as meaning Patanjali is saying yoga can be attained by grace, although Patanjali does not explicitly invoke grace and his explanation of karma indicates that it operates by one’s actions influencing one’s consciousness via samskaras rather than by an external judgmental God40. Prashant Iyengar indicates a functional interpretation “Yoga involves extreme surrender which occurs in love for God”41. In this sense whether the Ishvara is a supreme deity or not is perhaps largely irrelevant, since it is the process engendered within oneself which is crucial; this devotional, surrendering attitude to something higher is functional in the process of replacing and then eliminating samskaras.

So we cannot be sure what Patanjali means by this term. In fact these differing interpretations are not mutually exclusive and Patanjali’s text has many layers of meaning, with sufficient leeway to include those with both non-theistic and theistic

orientations. By presenting a text which allows for a multiplicity of interpretations he made it more inclusive42, he is not asking anyone to subscribe to a set doctrine in order to engage in this means of yoga. To me much of its brilliance is that it talks to everyone, with our varying levels of commitment, development, understanding and personal beliefs. We don’t actually need to come to a conclusive answer to make a start in engaging with this darshana.

Theory verses Practice The other distinction which is usually drawn between the two darshanas is that samkhya is a theoretical analysis in which jnana is a sufficient path in itself, whereas yoga is the practical means, based on this analysis, to bring about direct perception of spiritual reality.

Patanjali’s Analysis of Consciousness and Presentation of Yoga Method(s) Patanjali offers us a detailed analysis of consciousness, in many ways distinct, as he links it directly to yoga methodology. His core construct is that yoga is the cessation of consciousness fluctuations43. He describes the fluctuations44, how these lead purusha to be bound to prakrti, how consciousness is to be transformed, replacing old samskaras with ones which re-orient perception inwards and finally transcending samskaras, karma and citta completely to reach a pure state of consciousness in which purusha becomes simultaneously conscious of itself and prakrti, a feat which only purusha is capable of doing, this is the gateway to kaivalya.

For Patanjali this is experiential and active – we can’t just think about it, and he understands the practical difficulties. For him abhyasa, disciplined practice, is the necessary concomitant of vairagya, another distinction from samkhya45. He gives various techniques: to achieve citta-prasada46 a tranquil state conducive to yoga practice; to attenuate kleshas47; and outlines astanga-yoga, the eight limbs, the means to acquire viveka (discrimination) and so remove avidya48. This is a crucial and distinct contribution not only compared with

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purusha then it is unclear why he did not use this term – purusartha-sunyanam, which he uses elsewhere in the text33 but instead chose a word with clear theistic connotations. Moreover, Patanjali goes on to describe it as being the “guru of the ancient teachers”34, it is in the singular not a plural which presumably liberated souls are and he says its sound form is Pranava, classically35 regarded as the sound that is equivalent to Brahman, the Supreme Principle36. Since Patanjali’s main concern is with the liberation of the individual soul rather than that soul’s relationship with Brahman it is unsurprising that he does not clarify his use of the term but it is not unreasonable to take it at face value as meaning Supreme Deity, although it is by no means essential to do this in order to make sense of the text.

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samkhya but other darshanas, since although some of these limbs are mentioned in the Bhagavad-Gita and Mahabharata they are not dealt with in any other text in the same systematic way.

Together the eight limbs occupy a substantial proportion of Patanjali’s text, the first five occupying the second half of the sadhana-pada, the means of yoga, the latter three in vibhuti-pada, the glories of yoga. The last three are internal compared to the first five, which in turn are only external part of a deeper nirbija Samadhi49. Basically the method he outlines involves working at all levels of the embodiment from outside in, starting with conduct and gross body. Although there is progression in the limbs it is not a direct linear path, but rather a complex method of interconnected and interdependent techniques. Essentially it is a method of experiencing involution (combined with evolution), as distinct from samkhya which basically analyses evolution. His explanation of yoga technology(ies) is distinct and sets yoga darshana apart from samkhya, whatever their common roots might be.

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Conclusion

There is clear evidence within the Yoga Sutras, in its terminology and basic understanding of the world, that yoga is closely related to, even contingent on, samkhya. They share a fundamental dualism, understanding of the nature of the world and its purpose and conceptualisation of liberation. This commonality has led some to see yoga and samkhya as a single ideology.

However, commonality does not mean yoga is merely a variant form or sub-category of samkhya.

Samkhya has permeated almost all Indian systems of thought to a greater or lesser extent, Vedanta, Puranic, Vaisnava, Saivaite, Tantric, Ayurveda but this does not make them variants of samkhya.

Patanjali’s Yoga Sutra is not a samkhya text as such, it also has commonality to varying degrees with

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Vedanta, Buddhism, Jainism and Tantra. Like much of Indian thought, Patanjali’s yoga-darshana is fundamentally based on the concept of a transcendent atman, the world as a place of suffering in which one lives with the consequences of past actions owing to avidya, and the need to gain liberation.

Moreover there are differences between yoga and samkhya. The Yoga Sutra overtly emphases Ishvara, whereas the samkhya-karika ignores this issue.

Although it should be noted that some early samkhya treatises are theistic in outlook. Whether this reflects a fundamental difference between the two systems or simply their difference in emphasis is moot. One can be more certain, however, about the fundamental distinction in what the two systems set out to do and the means for this. Samkhya is primarily analytical, saying virtually nothing about practical methodology. In contrast yoga balances philosophical analysis and practical means to bring about the realisation of the intellectual understanding. Patanjali’s is a unique synthesis and presentation in combining the philosophy with the experiential means, particularly with respect to astanga-yoga, which makes yoga distinctive not only from samkhya but also other darshanas. The process of yoga is in a sense to experience the evolution analysed in samkhya but then to engage in a process of involution which depends on personal effort and discipline; metaphysics combined with metapsychology.

Yoga came to be accorded the status of one of the six orthodox systems of Indian philosophy, not merely a variant of one other system, but having an independent identity with enough of a unique synthesis of ideas to be considered a system in its own right. As much as I can glimpse at this time, Patanjali’s is a very sophisticated and distinct analysis combined with techniques, as yet unmatched by modern science. Finally it seems to

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References

Bryant, EF (2009) The Yoga Sutras of Patanjali North Point Press Iyengar, BKS (1993) Light on the Yoga Sutras of Patanjali Thorsens Iyengar, BKS (2012) Core of the Yoga Sutras Harper Thorsens Iyengar, P (2013) Fundamentals of Yoga Philosophy Thorsens Klostermaier, KK (1998) Hinduism: a short introduction Oneworld Miller, BS (1995) Yoga discipline of freedom.

Bantam Books Mukerji, PN (1983) Yoga Philosophy of Patanjali with Vyasa’s commentary, Swami Hariharananda Aranya. State University of New York 1. For example, MBT 12.188-189, the general presentation being along the lines “you’ve heard the samkhya, now hear about yoga” (although sometimes the reverse, eg MBT 12.294) 2. eg BG 2.39, 3. eg MBT 12.293.31 states one who is wise sees that S & y are one system, 4. In PN Mukerji’s translation (1983) Yoga Philosophy of Patanjali with Vyasa’s commentary.

5. Larson (1999, 2008) cited in Bryant p xxvi 6. Bryant p xxvii 7. For example, Oberhammer, cited in Klostermaier p.98, thinks they present an epitome of not one but several different “yogas”. Some have suggested Patanjali’s presentation of kriya-yoga in 2.1 is a distinct yoga from astanga-yoga. A detailed discussion of this is beyond the scope of this essay, but it is possible to see these as talking about the same things, rather than being two distinct ideas cobbled together in one text. For example, BKS Iyengar (1993) argues kriya yoga reflects karma, jnana and bhakti, respectively and he relates these in turn to aspects of Patanjali’s eight limbs [2012, p.111]. Prashant Iyengar emphasises the klesha-attenuation aspect of kriya yoga, arguing that Patanjali’s is a treatise on all four yogas, jnana, karma, dhyana and bhakti, referencing Vachaspati Mishra’s interpretation - with avidya being dispelled by jnana, asmita by karma yoga, raga-dvesha by dhyana-yoga and abhinivesha by bhakti-yoga. Similarly Patanjali’s mention of siddhis (vibhuti pada), chakra (YS3.30), nadi (YS3.31) and bodily transformation (YS3.45-46) has led some to suggest he was drawing on Tantric sources. However it is equally possible both Tantra and Yoga (and indeed other texts) were drawing on a common body of Yoga knowledge.

8. Bryant, p xvi , for example suggests that it is perhaps post-Vedic India’s most important development 9. YS 2.22 10. YS 3.35, 3.49, 3.55. Indeed the essential distinction is between matter, which includes not only physical body for example, but also mind and intelligence, and spirit. rather than between mind and body. Although mind is

acknowledged as being more subtle than body in Yoga it is nonetheless still part of the material world and as such must be transcended. The material existence, including body as well as mind is the instrument for liberation.

11. YS 1.16, 1.24, 3.35, 3.49, 3.55, 4.18, 4.34 12. eg YS 2.21 13. YS 1.3, 2.20, 2.17, 4.23 14. he also uses sattva (existence) for prakrti, eg 3.35, a term also used in Samkhya 15. YS 1.49-50.

16. eg YS2.18 17. YS3.44, 3.47-8 18. YS1.16, 2.15, 2.18-19, 4.13, 4.32, 4.34 19. 2.17 20. YS3.50, a state of separateness as distinct from a state of oneness with Brahman which is central to Advaitic Vedanta.

21. YS 2.25, 3.49, 4.25, 4.34 22. samkhya-karika 64-68 23. Patanjali says “krtartham prati nastam api anastam tadanyasadharanatvat” (YS 2.22), meaning the relationship with nature ceases for emancipated beings, its purpose having been fulfilled, but its processes continue to affect others.

24. YS 4.14-17 25. samkhya-karika 60, 66, YS 2.21, 2.23 26. YS4.32, 4.34 27. The Yoga practitioner presented as saying “How can one be liberated without a Deity?” MBT 12.289.3 28. eg MBT 12.289.7 of Shanti parvan.

29. YS 2.44 30. Miller p.36 31. eg Light on the Yoga Sutras of Patanjali commentary on YS 1.23 32. YS 1.24 33. YS 4.34 34. YS 1.26 35. YS 1.27 see also the opening verses of chapter 4 of the Bhagavad Gita 36. eg in Katha Upanishad 2.16 and Mandukya Upanishad 37. YS 1.23 38. YS 2.1 39. YS 2.45 “As a result of worshipping the Lord there is success in attaining the state of Samadhi.”

40. YS 4.2-3 41. P. Iyengar (2012) p66 42. Hinted at in YS 2.31. “these principles are not dependent on birth, place, time or custom, but are equally applicable to all.”

43. YS 1.2 yogas cittavrtti-norodah 44. YS 1.5-11 these are proper judgement, false assessment, uncertainty, sleep and memory.

45. and a similarity with the Bhagavad Gita (6.35) 46. YS 1.33-40 47. YS 2.1 kriya yoga 48. YS2.26, 2.28-29 49. YS 3.7-8

Key: YS – Yoga Sutras of Patanjali MBT – Mahabharata BG – Bhagavad Gita

Iyengar Yoga News No. 24 - Spring 2014

me that Patanjali’s darshana cannot be understood only by dry scholarly analysis. As an experiential subject, albeit with a strong theoretical basis, that it how we have to engage with it; yoga cannot be understood or explained only in mere words, and our engagement with it will necessarily be personal and subjective.

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Book Reviews Yoga Scoliosis

by Marcia Monroe

Book Review from Yoga Rahasya

Iyengar Yoga News No. 24 - Spring 2014

A student of Iyengar yoga needs no introduction on the significance of alignment especially of the spine.

But, what does one do when the spine is naturally curved into an Sshape in patients suffering from scoliosis? A disease that generally surfaces in the teen-aged years affects nearly 9% of the youngsters. This distortion of physical body impacts the organic development and emotions of the patients in these formative years of life. Surgical intervention used to be the only option available and that too with its “baggage” of potential limitations until Guruji Iyengar’s innovative use of the props has helped many such patients correct or adapt to the deformity.

Marcia Monroe a Brazilian student of Iyengar yoga who herself has a tryst with scoliosis has been one of the beneficiaries of his teachings – first from his teachers in New York and later periodically studies at the Institute in Pune.

Monroe has compiled a 248-page practical manual “Yoga and scoliosis: A journey to health and healing.” totally based on Guruji Iyengar’s methodology.

The book is divided into three parts. The first is a short introduction to scoliosis and yoga.

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The Part II forms the major and main part of the book and is divided into six chapters focusing on specific groups of asanas: supine, standing, sitting, forward, twisting, abdominal and backward bending combined into one, inversions and finally an entire chapter devoted to Savasana and supported restorative asanas.

Each of these chapters is well organised starting with the generalised instructions and tips for each category of asanas that the chapter deals with.

Then, the modifications and variations to be made in specific asana are described in a detailed well structured, well-illustrated form – the props required, the benefits of the practice followed by placements (or the basic instructions to get into the posture) and what to do while in the asana.

As props are used and need to be critically adjusted, the photographs make it much easier to understand their placement. The final part of the book deals with some practical hints that can be applied to day-to-day life.

The extensive practical experience of Marcia is reflected in the book, which would be of immense use to teachers as well as individuals with scoliosis.

Publisher: Demos Medical Publishers.

Marcia will be visiting the UK in early June and will teach two workshops. See the Events Diary on the website for more information.

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Health Through Yoga

by Mira Mehta

Book Review by Joan Abrams Re-published 2013 (originally 2002)

However, Ayurveda (the holistic medical system of sub-continent India) and yoga do “share a common heritage of Vedic culture”: the scope of Ayurveda is the maintenance and restoration of health, and yoga “in its practice and philosophy aims to replace agitation of the mind, insecurity and spiritual ignorance with serenity, self-assurance and knowledge.”

Mehta suggests; “the two distinct spheres of yoga and Ayurveda make them complementary”. Her background in poetry is shown in her very clear and accessible style, and her extensive academic studies in India on Ayurveda and Sanksrit writings, make her aim – to elucidate yoga even further – a very valid one.

When we come to read these age-old ideas linked “yoked” together, we need a clear, open mind, and time to absorb. This is not the colourful “picture book” of Mehta’s well-known Yoga – the Iyengar Way, although it does, of course, have plenty of illustrations.

The background to Ayurveda and which views “the human being and all nature as interconnected” is accessible, detailed and interesting. This background leads on to the dosas (the three possible constitutions of the body). They are listed, shown in diagram form, and explained.

Following this is a range of practice routines showing how categories of postures can affect the balance of the dosas. This is “ground-

breaking” stuff: most yoga teachers will have internalised the general benefits of the poses, and experienced them, but this further step gives fascinating linking detail. In general the poses balance vata (the dosa related to movement); they regulate kapha (cohesion) and maintain pitta (metabolism).

Having absorbed this first third of the book, we move to the black and white illustrations of postures organised according to Ayurvedic areas: Anatomical strength (legs, back, hips, shoulders); Physiological efficiency – abdominal organs (circulation, lungs and heart); and Mental and Emotional well-being. The headings for each of the postures, and their descriptions are extremely clear. My only caveat was the layout choice of using the original Sanskrit as the main heading for each pose (transcribed and translated underneath). I felt this was over-reminding us of the origins of yoga.

In the final third of the book – after the mental determination to follow the Ayurvedic ideas, then consider their relation to the poses – we then “relax” at the end with the Savasana of a range of “Readings”. These, from ancient texts, are “profound reflections” – “as relevant and gladdening today as when they were formulated.”

Following the “medicine” of digesting the elements of Ayurveda and the practical sequences of the postures, comes the “sweet” course. These are the “Readings for Serenity” chosen from classical yoga texts. They address the great problems of philosophy – “Who am I? What is the ultimate reality? What course of action brings happiness?”

Iyengar Yoga News No. 24 - Spring 2014

At first sight, this book’s content is daunting – there is so much to take in. The objective – to link Ayurvedic principles to yoga poses for specific areas of health seems huge. As Mehta says; “there is no authoritative body of texts which can be studied” which link the two, but this book is an attempt to do that, and, apparently, the first.

This brief description of the book does not convey the wealth of uplifting, fascinating, thoughtprovoking ideas that it contains. I think Mehta does accomplish her aim – to understand more precisely how yoga works.

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Knutsford Iyengar Yoga Centre Margaret Carter It was in July 2006 that I finally realised my dream of opening a centre totally dedicated to the teaching of Iyengar yoga.

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I first started teaching in 1983 and, like a lot of yoga teachers, taught in a number of different places – school halls, community centres, sport centres – arriving with a large heavy bag full of yoga equipment. Sometimes I would arrive to find that the heating had not been turned on or the floor had been left dirty – especially in schools where the hall had been used for school lunches!!

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I spent many years looking for a suitable venue – maybe I was too fussy – but I could not find my “perfect” place. Then a student told me about a former Women’s Institute building in Knutsford that was available for rent.

As soon as I walked in, I knew immediately that this was the place that I had been searching for. Even though the building had been unused for sometime – it was cold, the floor was stained dark brown, the walls were definitely in need of a coat of paint and the car park was like a wilderness – I

headed straight to the estate agents. I had no doubts about taking on the lease.

Knutsford is a thriving market town steeped in history – located about twelve miles south west of Manchester. The former Women’s Institute building was situated in a quiet, leafy location but only a few minutes walk from the centre of the town. It had a hall that could take thirty students comfortable and a large car park suitable for about 30 cars.

It was perfect.

The next couple of months

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When I opened in 2006, I started with eight classes a week. Seven years later – thanks to a group of enthusiastic and dedicated teachers – we now offer more than twenty classes. My thanks go to these teachers – Erica Silva, Susie Murray, Jill Johnson, Jules Murray, Lindsay Jones, Cath Elton, Rebecca Tratalos, Elise Fleming and Lindsay Shaw – who have helped make the Centre such a success.

In recent years, we have been delighted to welcome Devki Desai, Dr Rajlaxmi, Firooza Ali, Uday Bhosale and Annie Ciekanski as guest teachers. We are now planning further visits for 2014 so that as many students as possible can have the opportunity to experience “Pune” teaching from teachers who have been taught directly by Guruji.

We have also held workshops on yoga related subjects – Anatomy and Ayurveda – and these have been very popular with both students and teachers.

With any organisation there is always a lot of work involved behind the scenes but if the result is a place where yoga can be taught in a quiet, clean, peaceful atmosphere – then it is definitely worth the effort. I just wished that I had done it many years earlier!!

Knutford Iyengar Yoga Centre 11 Branden Drive, Knutsford, Cheshire, WA16 8EJ www.knutsfordyoga.co.uk Iyengar Yoga News No. 24 - Spring 2014

were very exciting – it took many hours organising plumbers, painters, electricians and joiners to transform the hall into the beautiful, light, airy space that we now have. Equipment had to be bought and ropes fixed on the walls.

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Sarva – A Brief History Sheila Haswell

The Sarva Iyengar Yoga Institute, in High Wycombe, will close its doors for the last time during the Summer of 2014. Our lease on the building is coming to an end, and circumstances mean that it is not possible or viable for Sarva to continue.

Ally Hill and I went into partnership in the Spring of 2002 to create Sarva Limited and after a huge, long and difficult search to find suitable premises we got the keys to 161 West Wycombe Road on 22nd August 2002.

Iyengar Yoga News No. 24 - Spring 2014

Initially this was just for the top floor (now the Sandalwood Studio). We started yoga classes and also opened a Holistic Therapy business at the same time, since Ally was a qualified therapist before she trained as an Iyengar Yoga teacher.

Lilian Biggs (my mum) officially opened The Sarva Centre, as it was then known, in November 2002 with our first weekend event and thankfully the

first couple of years were very busy.

By 2003 the classes were very well attended and we had waiting lists.

We had to put on extra evening classes to cope with the demand. All was going well; however, we only had a short five year lease. After three years it was made clear to us that we couldn’t automatically extend our lease since the downstairs was still empty and the landlords wanted to let the whole building. With prospective tenants being shown around, we realised that we were not ready to give up what we had worked so hard for, so we stuck our necks out and took on a longer lease to include the whole building!

It was a big step; the plan was to create three studios, a coffee lounge, changing rooms and offices. Many of you will have been to Sarva and so will know the set-up. The main Oakwood Studio was created from 11 offices – it really was quite a transformation.

We had planned that mum would come as a fairly regular visiting weekend teacher throughout the year and also teach summer schools with me but sadly she didn’t live to see it finished. She passed away in October 2005. Jeanne Maslen and Margaret Austin officially opened the new studios in early 2007.

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The hard work then really started – how to fill the studios? And just as the recession really hit! It was tough going. We managed to bring the Introductory Level 2 assessments to Sarva, using all

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Along our journey we were able to develop our regular classes with many local teachers, run Introductory Teacher Training, Junior and Senior workshops and Yoga Days. We have also been able to offer workshops with many senior teachers in the UK including Lilian Biggs, Jeanne Maslen, Tricia Booth, Margaret and Gordon Austin, Elaine Pidgeon, Penny Chaplin, Judi Sweeting and Tig Whattler, Jayne Orton, Judith Jones, Julie brown, Pen Reed, Marion Kilburn, Mary Heath and Meg Laing. (My apologies if anyone has been missed.)

We welcomed Uday Bhosale from Pune to teach at Sarva for over a year whilst he was resident in the UK. From further afield we have hosted some

wonderful International teachers: Gulnaaz Dashti and Devki Desai (both from Pune), Corine Biria, Garth McLean, Bobby Clenell, Stephanie Quirk, Jaki Nett and Bobbie Fultz. This year we will also welcome Joan White and Gitte Bechsgaard. I would like to thank all of these teachers for their input and for sharing their experiences of Iyengar yoga with those who have attended.

We were fortunate to have the facility to host the remedial course run by Stephanie Quirk. She has taught two separate six-part courses at Sarva between 2007 and 2013 and it had been great to have the building full of so many teachers at the same time. It’s what Sarva was meant for – lots of learning, sharing, practising and coming together. It has been full of teachers at the annual Professional Development Days too which we’ve held at Sarva for the South Central region since 2007.

We’ve just had an ORIYI event here to celebrate Guruji’s 95th birthday; 50 attendees doing 95 asanas plus a children’s class with others preparing food and Christmas stalls. A few years ago we performed a pantomime at Sarva, Cinderasana which was written by Ally especially for the occasion.

Some of you might also remember “A Yogic Panto” performed by Sarva students and teachers plus Lilian, at the Reading convention in 2004.

Iyengar Yoga News No. 24 - Spring 2014

three studios at once, and thus many new teachers will have passed through Sarva’s doors between October 2006 and now. As well as this there have been teaching assessments at all levels at various times. We have enjoyed hosting these events and I am pleased that we could offer this service to the Association and to all those candidates who came our way.

I am going to miss all of this, but all the good that has already come out of Sarva cannot be taken away. I hope that all who have passed through these doors will take fond memories with them so that

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when Sarva no longer exists its memories will remain.

Iyengar Yoga News No. 24 - Spring 2014

A big thank you to all those who have been a part of Sarva; the office staff, Jo Hosier, Sara Raymond, Lorraine Squire and Tina Nightingale; the regular teachers over the years, Linda Joliffe, Sara Raymond, Evelyn Crosskey, Helen Connaughton, Helen Saunders, Sally Cooper, Rosemary Nicholl, Binni Collings, Marios Argiros, Steve Lamont and Pippa Warren, and thanks too to all those who have covered classes and helped in the remedial sessions. Your time and input has been so very valuable.

Thanks must go to all of the students and teachers, from the UK and further afield, who have attended classes, events, workshops, assessments – we have been glad to be of service. Many of you will know that sarva means complete or whole, as in Sarvangasana, but it also means ‘service’.

And of course I thank BKS Iyengar for allowing us to use his name for our centre, for showing the way to teach and for sharing this worthy subject.

Ally and I will go our separate ways after the close of Sarva. We both plan to continue with our

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teaching, so keep your eyes and ears open for future events.

We do not know what the owner of 161 West Wycombe Road plans to do with the premises but we are glad for the time we have spent here.

Much learning and growth has happened for us and the rewards have been abundant. We feel blessed to have made so many friendships – may these continue.

And don’t forget – we are open for business as usual until the summer.

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The Yoga Show 2013 Katie Owens IY (UK) made an appearance for the third consecutive year at the 2013 Yoga Show, which attracted thousands of visitors over three days. Occupying a two by four metre stand in a prime location, Diane Drain, Sev Kanay and Katie Owens organised IY (UK)’s presence at the Show, assisted over the weekend by a fantastic team of 34 volunteers, all highly visible in our specially designed lime green IY (UK) t-shirts.

Iyengar Yoga News No. 24 - Spring 2014

The 2013 event was bigger than ever with a “Mind, Body & Soul” exhibition taking place in Olympia’s vast upstairs space. Visitors to each event were free to move between shows and browse hundreds of stalls selling yoga clothes, equipment, books and health supplements, and an

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ever popular juice bar. The show is largely commercially driven but also attracts organisations representing both established and new styles of yoga.

There was enough space at the stand for some of our teachers to demonstrate asanas throughout the day, occasionally helping a member of the public with an aspect of their practice. Using the office laptop we were able to help visitors to find classes near them using our website search.

Nearly 1000 copies of a new booklet about Iyengar yoga were handed out, as well as lists of free taster classes and workshops. We also signed up 12 new members and sold a number of t-shirts.

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Overall it was the high quality of the teaching that people seemed most impressed with.

Here’s some of the feedback from the many positive comments noted: “I have tried going to other yoga classes but I don't think they are properly trained and they don't seem to be teaching about the yoga I have read about. I think this Iyengar yoga is what I am looking for".

A very big thank you to all who were involved in making the

event a success, and to Paul at Yogamatters for lending us equipment. Special thanks are due to Diane Drain who has played a major role in making the event happen for a number of years and is now stepping down from the organising team.

For 2014, we havedecided to focus on the Manchester Yoga Show, taking place in June. We do not have the resources to take part in both the London and the Manchester Yoga Shows and thought it would be a good idea to alternate. We are looking for teachers based in the Manchester area to join us in co-ordinating the event in the months before and during the 2014 Yoga Show. If you’re interested please contact the main office for details: admin@iyengaryoga.org.uk / 07510 326997.

THANKS

Thanks to all of you who bought a copy of the 2014 calendar in aid of the Bellur Trust. All 1000 copies sold and a grand total of £2,106.35 was raised for Bellur. A very big thank you to Paul Walker and the Yogamatters team who made this possible. For anyone who missed the chance to buy this year’s calendar, we are planning to produce another one soon. We’re looking for good quality, high resolution pictures (ideally 600dpi and 30cm wide) of the Iyengars that we could use.

If you can help with this please get in touch with Katie in the main office (admin@iyengaryoga.or g.uk / 07510 326997).

Iyengar Yoga News No. 24 - Spring 2014

One of the most popular aspects of the Show are the open classes, which runs all day to a tight schedule and are free to attend. Rachel Lovegrove, Hannah Lovegrove and Janette Browne all ran very well attended workshops, and Anita Cullen held a very popular children’s workshop.

Peter Kosasih led a stage demonstration, followed by a well-received lecture on Iyengar yoga.

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To Boldly Go... India 1977 Gillian Carruthers

At 26, I had never flown!!! What a way to start London to Mumbai – over 4000 miles, so I hoped I’d be fine. I’d worked so hard – two years of saving from my day job as a primary school teacher, plus night jobs teaching yoga and working as a barmaid. All the work I did was worth my goal Yoga with Guruji in Pune.

Iyengar Yoga News No. 24 - Spring 2014

The cost of a visit to India in 1977 • Travel and Full-Board accommodation £340 (£90 for 21 days Full-Board in Pune at Hotel Ajit, 776/3, Deccan Gymkana, Pune, 411004 – Telephone 56476) • Delhi/Agra(Taj Mahal) etc. Tour – £60 • Yoga course £90 at Ramamani Iyengar Memorial Yoga Institute • Spending money £300 in Travellers cheques and £25 in Sterling Thirty-three people went on this visit which was organised by Jeanne Maslen of Manchester and District Iyengar Yoga Institute.

What would I see, do and experience? First of all, there was fog on the M62 on the way to MDIYI to meet the rest of the party, then our car broke down – an over heated radiator, next a police car escort with sirens rushing us by taxi to Manchester Piccadilly to get the train to London, finally, by tube onto Heathrow. We just made it.

Air travel after that – no worries!

I had arrived and I woke to the sound of crickets balls in Hotel Ajit, Deccan Gymkana. I researched

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on the internet and the “Ajit” is still in business!!

On my first morning, I was filled with excitement as today I was to meet my Guru, BKS Iyengar. I would get the yoga tuition timetable – my yoga life, experience and learning would be expanding.

January 10th – The training begins!

6am woken by the alarm: Jeanne Maslen banging on the door. We had to arrive at the Institute by 7:45am. Arriving early, we saw the Iyengar family doing their own personal asana work.

We began at 8am and my diary recalls the comment directed at me: “Don’t be so energetic – save some”. I was trying too hard to achieve the incredible flow, motion and end product that my Guru achieved. What could I learn in this precious time – something that would stay with me all my life? Yes, most definitely. I have always practised yoga in all the countries around the world – Kuwait, Sarawak, Saudi Arabia, China and Thailand – where I have worked and lived. But-back to Pune in the 70’s... Each day I gained new self knowledge through asanas and through meeting the people in Pune: a young girl, Vijaya, a typist who wanted to talk about the U.K; neighbours near the institute who invited me in coffee and talked proudly of their sons studying Medicine and Economics in America and who wanted to talk about their lives and explain their culture and religion. Having afternoon tea in the garden of Professor Shishani’s bungalow. He called it his “country cottage” as he had a house in Mumbai.

Good memories of people and events.

Friday 14th January 1977, I remember it well.

Praise, encouragement in Sirsasana from Guruji.

“All of you give up, but ‘this person’ here has will.

See how the backs of the shins are straight.” This was an uplifting moment for me.

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The second week of yoga began. On Tuesday, I wrote a short poem that explained my experience.

Today I was emotionally “Iyengarated” He was aggressive in his teaching.

Tears flowed over cheeks into ears.

Broken.

Think – emotions.

Thoughts – mind.

The mind can overcome the emotions.

Look into his eyes.

Hawk eyes to hawk eyes.

I understood what he was teaching me.

Understanding, I felt more peaceful.

Following today’s lesson, before the evening pranayama session, the class had a surprise 1 and a half asana session. That was a hard day! I was in

bed before my habitual 21:30 that day.

An Important event happened during our stay – January 23rd was the 3rd Anniversary of the Institute. Guruji circled around Hanuman, whilst Geeta prayed and we provided the responses.

We had all bought beautiful saris for the day and the receptionist at the hotel dashed from one person to another winding us into our finery and ordering the string of rickshaws so that we could travel in convoy to the Institute. It was to be a long and interesting day.

8:30 Meeting begins • Questions from students • Light breakfast • Discussion on yoga by Guruji • 12:00 Lunch and replaying of tapes of a B.B.C. Interview • 16:00 Tea • 17:00 Opening of R.I.M.Y.I. Library • 17:15 Veena recital by Smt Lakshmi Biligiri • 18:30 yoga film of Guruji It had been a wonderful day and it was a privilege to be part of such a special occasion.

The Last Week I wished that it would never come as my selfknowledge and understanding was growing daily.

Iyengar Yoga News No. 24 - Spring 2014

The Weekend What can you do at the weekend in between classes? Sunday 16th January saw Margaret Hopwood, Lillian Biggs, Maureen and Denise setting off for Mumbai, as we’d got the last five tickets (ladies only carriage) on the 6:20 Deccan Queen train.

Watching through the window at the dawn and seeing the life inside and outside the carriage, made me happy, then sad and very thoughtful about life around the world. Three hours later and we were seated on a boat heading out to the 70 century Elephanta caves. Elephanta was the Temple to Shiva and here we heard the story of how Ganesh came to have the head of an elephant. An interesting and relaxing day, topped off with a delicious meal of mutton roganjosh at the International Hotel.

24th January – I felt real joy, somewhere my mind

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Iyengar Yoga News No. 24 - Spring 2014

and body opened up to one another and when that happened, Guruji knew too.

I thanked him for my joy. He smiled and his face changed from the hawk-eyed teacher to a gentle face with sparkling eyes. He gave me a tap on my shoulders and, as he turned, the hawk-like teacher was back. However, that feeling still remains within me: sometimes weaker, sometimes stronger: like an unfolding and then a joining of the physical and mental body. So

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peaceful.

After three weeks of yoga, some of the group travelled on to see the sights of Old Delhi and New Delhi, Agra city, Fatehpur Sikri, Sikandra and to travel by steam train to the Taj Mahal. On my final evening, the group saw the Son-et-Lumiere at the Red Fort.

Recently, I have regained my

teacher status, so now my journey with Yoga can continue.

I can continue to learn about myself at teacher classes and on PD days and, when I teach, give with faith, modesty, sympathy and compassion, something to others.

Will I return to India? Everything is possible.

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Before being accepted onto 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 IY (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, Intermediate Advanced certificates. To progress to teach more advanced postures, it is up to the individual to attend classes with Intermediate 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

Obituaries Brian Jack:

17 February 1941 – 27 June 2013

This is a short message to let Brian’s yoga colleagues and friends know that his life on this earth ended suddenly in June of this year. He leaves behind me: his wife Janet; his son and daughter and five grandchildren.

Those of you who remember him will know that he was absolutely committed to Iyengar yoga, and that he had been for nearly 30 years. He involved himself physically, mentally and spiritually and also spent a good deal of his time helping and advising on committees. He was chairman of MCIYI for many years and was on the National Committee for several years. He was a teacher for about fifteen years and daily practice was his favourite and beloved activity. He knew and understood much about religions and philosophies, as well as being a scientist, engineer and artist.

He loved to visit India and Pune and attend the classes of Mr Iyengar, Geeta and Prashant. He also discovered the Matri Sadan Ashram near Haridwar and spent several weeks there. On his last visit to India he enjoyed a week at Father Bede’s centre in the hills of Southern India. We shall miss his smile, his enthusiasm for life and his strong presence. After 50 years of marriage I know I shall and do.

Janet Jack

Iyengar Yoga News No. 24 - Spring 2014

Do you want to become an Iyengar yoga teacher?

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IY (UK) Reports

Iyengar Yoga News No. 24 - Spring 2014

CHAIR – EMMA PINCHIN

This year sees some significant changes to the line-up of the EX (Executive Council of IY(UK)), as some key people come to the end of their tenure. At the AGM, due to be held during the convention in May, we will be saying goodbye to our Treasurer (Pam Mckenzie), Deputy Treasurer (Sev Kennay) and Secretary (Helen White). In recent weeks the Board of IY(UK) Ltd has overseen the appointment of both a new Treasurer and Deputy Treasurer, and we look forward to appointing a new Secretary in due course. These changes highlight the importance of the role of volunteers in our organisation. We currently employ four administrators each working on a part-time basis, supporting different aspects of our business (Finance, Membership, Assessments etc). Their work and professionalism is greatly appreciated. However, all other aspects relating to the running of our organisation is carried out by volunteers. As you are no doubt aware, the teams that put out this magazine, organise our annual convention, run the assessments for our teaching programmes, and manage our finances, among other things, are all staffed by volunteers. Over the years a great number of people have given up their time to support Iyengar Yoga in the UK, and for this we are most grateful. However, we are always keen for new volunteers. The way our organisation is structured is that the EX is made up of Reps, either Individual or Institute. Once on the EX these Reps take on other roles, joining committees that they feel they can contribute to, so Events, Finance, Assessing and Teacher Training, Ethics and Appeals etc. It is also from these Reps that the Officers of the EX are drawn. The roles that currently confer Officer status are Chair, Vice Chair, Secretary, Treasurer, Membership Secretary and Deputy Membership Secretary. Without volunteers willing and able to find the time in their busy lives to assist with the running of Iyengar Yoga (UK) there would be no magazine, no convention, no organisation. So, if anyone is interested in supporting the work of our organisation the place to start is with your local Institute, which are also run on a volunteer basis. Anyone currently involved in the work of their Institute, or who has joined IY(UK) as Individual member, and who is interested in joining the EX in due course, please do get in touch, either with myself or through the Membership Office.

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TREASURER – PAM MACKENZIE

The annual accounts for 2013 are currently being prepared for approval by the Executive and Board and formal approval at the AGM in May 2014.

I can report that the 2013 IY (UK) Convention was once again very well supported and a surplus of around £20,000 is expected. I can also report that donations to the Bellur Trust for 2013 are likely to be in the region of £6,000. The fundraising in 2013 for the Iyengar Yoga Development Fund stands at over £3,000.

Thank you to everyone who contributed so generously with their time and money on both projects.

I have listed the membership and assessment fees for 2014/15 as previously reported in the Autumn 2013 IYN. Iyengar Yoga (UK) Fees 2014/15 Membership fees Institute members Individual members Individual members overseas supplement Individual teachers Teachers supplement Teachers concessionary rate Teacher training registration Affiliated centres Assessments fees Introductory I Introductory II Junior intermediate Senior intermediate

£ 7.25 18.50

18.50 18.50 39.00 24.00 38.00 110.00 82.75 127.75 127.75 127.75

The Certification Mark fee for 2014/15 is £31. The fee is based on US$50 and the exchange rate that was in place on 1st November 2013.

MEMBERSHIP SECRETARY – ANITA PHILLIPS

Non-teacher numbers continue to decline despite efforts to reverse this trend. Twelve new members joined at the very successful Yoga Show, for which IY (UK) members were offered free one-day entrance tickets. The Yogamatters offer to members is in place and has attracted a good response, starting almost

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Congratulations to the 59 successful Introductory Level 2 candidates from October. Of these, 49 had joined as teacher members by the end of December.

We have good news for teachers after lengthy discussions with DSC-Strand, who arrange the IY (UK) group insurance policy. Teachers will no longer have to purchase separate cover for Pregnancy and Therapy classes. These will in future be included in the standard policy at no extra cost for teachers who hold relevant certificates. If a teacher passes an assessment during the course of the insurance policy year, they will automatically be insured at the higher certificate level. (We have put together a document, Teaching Certificate Guidelines, which will be included in the new policies and is available in the Teachers’ section on the IY (UK) website.) In addition, overseas cover will no longer be restricted; teachers ordinarily resident in the UK/RoI may teach any number of days worldwide, with the exception of the US and Canada as before. All other extensions (Premises Liability, Complementary Therapies, Legal Expenses etc.) may be purchased and added to individual policies as before.

Trainees will in future be included in the IY (UK) group policy (as Trainee Yoga Teachers, with separate policy documents). As a result, annual premiums for DSC-S Trainee policies will be reduced by about a third. The policies have now been customized to make explicit the rules by which Trainee Teachers who have passed their Level 1 assessment are allowed to gain teaching experience. Trainees must maintain continuous IY (UK) membership throughout their training as before, and maintain contact with their teacher trainer in order to be eligible to renew their DSC-S policy for a second (or further) year.

The Membership team has accomplished a great deal in the last six months and much of this would not have been possible without the hard work of Sarah and Katie - I’m very grateful for their contributions.

If any members have ideas about how the Membership team can further support our members, please let us know at admin@iyengaryoga.org.uk

Current membership numbers: Dec '13 Dec '12 Non-teachers Institutes 1069 1160 Individuals 272 259 Total 1341 1419

Teachers Institutes Individual Total

Non-teachers UK ROI Overseas Teachers UK ROI Overseas

802 302 1104

769 298 1067

1246 61 34

1305 79 35

1001 77 26

970 71 26

Dec '13 Dec '12

SECRETARY REPORT – HELEN WHITE

This is my last letter to you all, as I will have been Secretary for six years when it comes to the AGM and so I will be standing down. I have really loved the work as secretary – very varied and interesting, and good to be able to put something back into the organisation that has given me so much.

Since the last newsletter, I have supported the Board to appoint a new member to the Therapy Committee and to the Ethics Committee, and we have a new Treasurer once Pam goes – we both started six years ago. How time flies! I’ve also been tidying up protocols for meetings, I have updated the information for new members of the EX, and of course sent a large birthday card and candles to Mr Iyengar on behalf of the whole organisation.

Iyengar Yoga News No. 24 - Spring 2014

immediately after the announcement. If your organization might be willing to offer discounts or benefits to all IY (UK) members for appropriate goods or services, please contact Anita or Katie.

By the time this newsletter arrives, the days will be growing longer and spring will be on it’s way, so I send you all best wishes for lots of yoga in 2014!

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IY (UK) Professional Development Days 2014 South West SWIYI, Penryn, Cornwall – 7 June with Susan Long Organiser: Gillian Kamali – 01736 360 559 / gilliankamali@hotmail.com West & South Wales AIYI, Long Ashton near Bristol – 2 March (Bristol) with Ricahrd Agar-Ward Organiser: Kirsten Agar-Ward – 01225 319699 / kirsten@bath-iyengar-yoga.com London & South East NELIYI – North East London – 15 June with Sallie Sullivan Organiser: Nancy Clarke – 020 8442 0617 / nancyclarke@btinternet.com IIYS – Sussex – 21 September with Dave Browne Organisers: Jenny Deadman – jenny@jcm.co.uk and Cathy Rogers-Evans – cathy@yogasouth.com

IYIMV – North West London – 20 September with Judith Jones Contact: IYIMV 020 7624 3080 Organiser: Kate Rathod – kateyogajudd@hotmail.com

SWLSIYI – South West London & Surrey – 8 November with Brenda Booth Organiser: Penny Boylan – 07717 221 978 / pennyboylan@hotmail.co.uk IYISL – South London – 7 September with Jayne Orton Organiser: Glenys Shepherd – 020 8694 0155 / iyisl@btclick.com

Iyengar Yoga News No. 24 - Spring 2014

Kent IYI – Kent – 7 June with Penny Chaplin Organiser: Brenda Booth – 01892 740 876 / brendaboothkent@aol.com North West MDIIY & LIYI, Manchester – 27 April with Judi Sweeting / 29 November with Sheila Haswell Organiser: Janice Yates – 0161 368 3614 / janice.yates@sky.com

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East Central & North SADIYA & BDIYI, Sheffield and Bradford – 14 June (Saltaire) with Elaine Pidgeon Organiser: Emma Rattenbury – 07837 811 967 / 01142 556 406 / emma.rattenbury@blueyonder.co.uk

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North East & Cumbria NEIYI, Sunderland – 21 June with Julie Brown Organiser: Dawn Hodgson – 01325 721 518 / dawnlesleyhodgson@btinternet.com West Central MCIYI, Birmingham – 14 June with Marion Kilburn Organiser: Jane Orton – 0121 608 2229 / jayne@iyengaryoga.uk.com East CIYI, Cambridge – 20 September with Sasha Perryman Organiser: Sasha Perryman – 01223 515 929 / sashaperryman@yahoo.co.uk South Central ORIYI, High Wycombe – 19 July with Margaret Austin Organiser: Sheila Haswell – 01494 521 107 / sheila@sarva.co.uk

DHIYI, Bournemouth – 25 October with Judi Sweeting Organiser: Kim Trowell – 01202 558 049 / kimtrowellyoga@gmail.com Scotland Edinburgh – 31 May with Tricia Booth Organiser: Katie Rutherford – 0131 447 4708 / katie.rutherford@blueyonder.co.uk

Ireland Crumlin, Dublin – 13 September with Aisling Guirke* Organiser: Aisling Guirke – 00353 87 289 1664 / aisling_guirke@hotmail.com Phibsboro, Dublin – 29 March with Eileen Cameron* Organiser: Margaret Cashman – 01882 8858 / info@iyoga.ie *Denotes Senior Teacher

Iyengar Yoga News No. 24 - Spring 2014

Glasgow – 16 November with Diane Coats Organiser: Valerie Miller – 0141 339 0442 / vjmiller@talk21.com

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Iyengar Yoga News No. 24 - Spring 2014

IY (UK) Executive Council Officer Rep. Chairperson Treasurer Secretary Membership Sec. Vice Chairperson EA Rep/Constitution Officer Chair of AT AIYI BDIYI CIYI DHIYI DIYI ESIYI GWSIYI IIYS KIYI LIYI MCIYI MDIIY MDIIY NEIIY NELIYI ORIYI SADIYA SWIYI SWLSIYI RoI Rep Hon Mem Individual Dep. Treasurer Individual Individual Dep. Secretary Individual

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Name Emma Pinchin Pam Mackenzie Helen White Anita Phillips Philippe Harari Jill Johnson Judy Lynn Kirsten Agar-Ward Michelle Mangeolles Isabel Jones Fielding Elaine Rees Teresa Lewis Agnes Matthews Brian Stewart Cathy Rogers Evans Carrie Turck Judi Soffa Vacancy Charlotte Everitt Joan Abrams Gael Henry Larissa MacGoldrick Clare Bingham Caroline Anschutz Julie Smith Diane Drain Paul Taylor Elaine Pidgeon Ally Hill Sev Kanay Anna Macedo Karen Dunne

Email chair@iyengaryoga.org.uk pammackenzie@live.co.uk secretary@iyengaryoga.org.uk anita.phillips@btinternet.com philippe.harari@runbox.com jjyoga@mac.com judylynn@talktalk.net kisten@bath-iyengar-yoga.com mmangeolles@yahoo.co.uk events@iyengaryoga.org.uk elainerees@europe.com teresaflo72@hotmail.com cmtpartner@aol.com brians@chem.gla.ac.uk cathy@yogasouth.com carrie.t@care4free.net info@yoga-studio.co.uk

Telephone 01235 820223 020 8373 8356 01132 746 463 020 8675 1631 01223 523 410 0619299462 07910 963 183 01202 483 951 0141 334 3834 01580 240 421 0151 7094923

c_a_everitt@yahoo.co.uk gaelhenry@btinternet.com 01914775904 larimcgoldrick@yahoo.com bingham_c@hotmail.com 01844212770 anschutz_knowles@btinternet.com schmooly@hotmail.com 07816 236158 dianedrain@btinternet.com paul.taylor12@hotmail.com 0035361924236 elaine.pidgeon@virgin.net 0131 552 9871 ally@sarva.co.uk 01494 521 107 sev.neliyi@yahoo.com 020 8368 7898 annamacedo@clara.co.uk 01903 242 150 karenjodunne@yahoo.co.uk 07939 834252

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IY (UK) Committee Members Board

Philippe Harari, Judy Lynn, Jill Johnson, Pam Mackenzie, Emma Pinchin, Sasha Perryman, Anita Phillips, Helen White

Ethics & Appeals

Gerry Chambers, Jill Johnson (Rep. on Ex.), Larissa McGoldrick, Sasha Perryman, Chris Robins

Assessment & Teacher Training

Margaret Austin (Deputy Chair), Debbie Bartholomew, Penny Chaplin, Diane Coats, Sheila Green, Lydia Holmes (Professional Development Days Co-ordinator), Judy Lynn, Sallie Sullivan

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, Susan Long, Jayne Orton, Sasha Perryman, Elaine Pidgeon, Sallie Sullivan, Judi Sweeting Committee chairs are in bold. Co-opted (i.e. non-Executive Council) members are in italics.

Communications & Public Relations

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

Finance & Membership

Sarah Berelowitz, Sev Kanay, Pam Mackenzie, Anita Phillips

Archives/Research

Suzanne Newcombe, Brian Stewart (Chair), Janice Yates Philippe Harari, Isabel Jones Fielding, Vanessa McNaught, Patsy Sparksman, Jess Wallwork

Therapy Committee

Penny Chaplin, Judith Jones, Susan Long, Lynda Purvis, Judi Sweeting, Tig Whattler

Iyengar Yoga News No. 24 - Spring 2014

Conventions/Events

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Member Institutes

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

Avon (AIYI)

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

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)

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

Iyengar Yoga News No. 24 - Spring 2014

Annie Dickmann dickmanannie@gmail.com 020 8460 4275 www.kentyoga.org.uk

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

Dorset and Hampshire (DHIYI)

East of Scotland (ESIYI) www.eastscotlandyoga.org

Glasgow and West of Scotland (GWSIYI) Valerie Miller vjmiller@talk21.com

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Kent (KIYI)

www.gwsiyi.org

Midland Counties (MCIYI)

Munster (MIYI)

Dorothy Walshe, dorothy.walshe@gmail.com www.miyoga.org

North East (NEIIY)

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

North East London (NELIYI)

Sev Kanay sev.neliyi@yahoo.com 07951 059962 www.neliyi.org.uk

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O . R . I . Y. I .

Mary Fitzpatrick maryfitzpatrick@ntlworld.com www.oriyi.org.uk

Sheffield and District (SADIYA)

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

South West (SWIYI)

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

South West London & Surrey (SWLSIYI)

Jane Howard 07504 126078 swlsiyi@gmail.com

Sussex (IIYS)

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

AFFILIATED CENTRES

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

Iyengar Yoga Institute of Birmingham

www.iyengaryoga.uk.com Jayne Orton, 0121 608 2229

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

iYoga Centre

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

iYOGA Dublin / Iyengar Yoga Centre of North Dublin

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

Knutsford Iyengar Yoga Centre

www.knutsfordyoga.co.uk Margaret Carter, 01925 758382

Maidstone Yoga Centre

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

Putney Iyengar Yoga Centre

julieyogaputney@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

The Iyengar Yoga Studio East Finchley

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

West Suffolk Iyengar Yoga Centre

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

www.iyengaryogasuffolk.co.uk Jane Perryman 01440 786228

www.yoga-edinburgh.com Elaine Pidgeon, 0131 229 6000

www.yogadham.co.uk Judith Richards, 0208 398 1741

Cotswold Iyengar Yoga Centre

Edinburgh Iyengar Yoga Centre

Iyengar Yoga News No. 24 - Spring 2014

Oxford and Region (ORIYI)

Yogadham Iyengar Yoga at St Christopher's yogadham223@gmail.com

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Yoga Rahasya YOGA Magazine RAHASYA MAGAZI

Yoga Rahasya is a quarterly publication of the Ramamani Iyengar is Memorial Yoga Institute Yoga Rahasya a quarterly publication of the Ra (R.I.M.Y.I.), Pune and the Light on Yoga Research Memorial Yoga Institute (RIMYI), Pune and the Ligh Trust (LOYRT), Mumbai, India. It is published on Trust Mumbai, It is published on t the (LOYRT), occasions of the Annual DayIndia. of R.I.M.Y.I., Hanuman Guru Purnima and Patanjali Annual DayJayanti, of RIMYI, Hanuman Jayanti, Guru Purn Jayanti.

Jayanti.

The aim of Yoga Rahasya is to share the essence Yogacharya B.K.SRahasya Iyengar's teachings.

This the essence o Theofaim of Yoga is to share journal contains original articles and transcripts of Iyengar's contains original ar talks by teachings.

Guruji Iyengar,This Geetajournal and Prashant of talks Iyengar, Geeta Prashant Iyen Iyengarby onGuruji philosophy, psychology, scienceand and art of yoga and science life. It also includes by hisand life. It also psychology, and artarticles of yoga students on their experiences, practical details on his students theiras experiences, practical details the practice on of asanas well as treating chronic ailments through asanas as well asyoga. treating chronic ailments through 2014 Subscription for Non-Teacher Members of IY (UK) Member Institutes ORDER DEADLINE 1 JULY 2014

Please use this form if you are a member of a Member Institute of IY (UK). Teachers and individual non-teacher members can subscribe when renewing their membership with IY (UK) using the online or paper renewal form.

2014 Subscription for Non-Teacher Members of IY (UK) Member Instit To subscribe to Yoga Rahasya for 2014 please 2014 complete this form and send with your payment of £16 / ORDER DEADLINE 1 JULY €19 to IY (UK), PO Box 4730, Sheffield S8 2HE by 1 July 2014.

Iyengar Yoga News No. 24 - Spring 2014

Please use this form if you are aformember a Member Institute Visit bksiyengar.com/modules/Referen/YR/yr.htm informationof about previous issues.

of IY (UK). Teac non-teacher members can subscribe when renewing their membership with IY (U IY Membership No (if known) .............................................................................................................. or paper renewal form.

Name ...........................................................................................................................................................

Address ....................................................................................................................................................... ........................................................................................................................................................................

To subscribe to Yoga Rahasya for 2014 please complete this form Postcode .....................................................................................................................................................

and send with

/ ½ to IY (UK), PO Box 4730, Sheffield S8 2HE by 1 July 2014.

Please circle your institute: AIYI, BDIYI, CIYI, DHIYI, DIYI (DUBLIN), MIYI (MUNSTER), ESIYI, GWSIYI, Visit http://bksiyengar.com/modules/Referen/YR/yr.htm for information 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 IY (UK) Limited.

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about pre

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Assessment of Assessment Passes Pranayama

Already at Introductory Level 2 an additional Assignment has been introduced, a Practical Pranayama Assessment where candidates will be observed teaching an Introductory Level pranayama and their competence verified.

The aim is that pranayama assessment will be introduced at all the other levels as soon as practically possible.

Details of how Intermediate Junior and Senior assessment will take place in the future and be integrated into the assessment system still have to be worked out and agreed. The provisional plan is that for Intermediate Senior there will be a pranayama section at each level introduced in the November 2014 assessments. Pranayama assessment for Intermediate Junior will follow in 2015. If this plan is confirmed, full information will be made available to potential candidates well in advance of any assessment.

The assessment of pranayama will be a good thing for us all. It will make sure the practice is not neglected and it will be naturally integrated into our teaching at an appropriate level for our certification and for the capacities of our students. This in turn will encourage students to have the confidence to practise pranayama and to gain its benefits. Pranayama is not an optional “add on” – it is a vital part of the practice of yoga.

Intermediate Senior Level 3 Marios Agiros Intermediate Senior Level 2 Eileen Cameron Sue Lovell Intermediate Senior Level 1 Julie Anderson Paula Savery

Introductory Level 2 Elena Agarkova Stephen Artingstall Ellen Baggs Santa Baneviciute Karen Bans Sigute Barnisyke Helen Blackett Rachel Bohadana Annie Boyle Guy Brickly Paula Carrigan Sacha Cash Lynne Clapham Emma Davis Sarah Donnelly Cleo Edwards Monica Fottrell Joanna Franks Michelle Galliano Mike Gavin Mel Greig Emma Harrison Andrea Haywood

Sandra Hitchcock Glenda Jackson Hazel Johnson Tanya Jones Stella Kalfa Sevinch Kanay Clare Kealey Jenny Kemp Sarah Kennedy Gabriele Kociok-Kohn Tanja Kohl Christian Nicky Lowe Jayne Marshall Ruth McReynolds Victoria Murray Hilary Nevison Andrews Ailis Ni Charthaigh Fionnuala Ni Mhairtin Peter Norton Ann Marie O’Connell Lisa Osborne Jane Park Stephannie Percy Debra Perlin Victoria Pybus Trina Requina Doris Scanlan Ewa Sienkiewicz Natalia Sneesby Lucja Solang Ann Sutton Philip Vervaeke Margaret Walker Louise Williams Alexa Wright Sam Xenofou

Iyengar Yoga News No. 24 - Spring 2014

In the near future pranayama is going to be assessed at all levels of certification. Each certification level has pranayamas included in the syllabus and has been theoretically tested in coursework questions. However the practice and teaching of pranayama has never been assessed in the UK before Intermediate Senior Level 3. This is now changing.

Congratulations to all those who gained success in their assessments

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Iyengar Yoga Holidays in Crete 2014 with Marios Argiros

May 27 – June 3 July 8 – 15 August 19 – 26 September 2 – 9

July 1 – 8 July 15 – 22 August 26 – Sept 2 October 14 - 21

Iyengar Yoga holidays in a beautiful location right on the beach in an unspoilt area of western Crete. Familyrun hotel with excellent food, vegetarians very well catered for. Purpose-built yoga space with wall ropes and all equipment provided.

Teacher: Marios Argiros (senior level 3 teacher) Cost: From £520-£640 (not including flight) - prices remain the same as last year. For further information please visit our website at www.mariosyoga.com For all bookings please contact Sophie Argiros on +44 (0)7976 985373 or email mariosyoga@gmail.com

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Non-teacher members will receive the following discounts: - 15% off Yogamatters branded props and mats - 10% off all other products

Teacher members will receive ‘Member plus’ discounts: - 35% off Yogamatters branded props and mats - 20% off products from their other suppliers - 20% off books, CDs, DVDs and gift items - 10% off other products, such as tea, chocolate, magazines and clothing

To take advantage of these offers: 1. Create an account on www.yogamatters.com 2. Drop Yogamatters a line at help@yogamatters.com with details of your IY (UK) membership, or give them a quick call on 0208 888 8588 3. They will check your account for you and apply the appropriate discount. You will then see your discounted prices whenever you're logged on to the Yogamatters website.

These discounts apply to retail prices. You can also order bulk boxes of mats and props directly from the wholesale section of the website. These packs offer excellent value, although there is less flexibility with colour choices.

Sunday 4th May 2014 – 3pm Harrogate International Centre, Harrogate AGENDA

1. Welcome from the Chair 2. Apologies for absence

3. Minutes of the AGM 2013 4. Chair’s report

5. Secretary’s report

6. Treasurer’s report

7. Membership Secretary’s report 8.Any other business

BOOK YOUR ASSESSMENT ONLINE

Teachers and trainees can now download syllabus and book and pay for assessments online.

Please visit the IY (UK) website at www.iyengaryoga.org.uk.

The deadlines for assessment applications are: Introductory Level 1 – 1 March Introductory Level 2 – 1 May Intermediate Junior Levels 1,2 and 3 – 30 September

For Intermediate Senior assessments, please contact Penny Chaplin (pennyroyal@btopenworld.com); the deadline for these applications is 1 May.

Iyengar Yoga News No. 24 - Spring 2014

Yogamatters, official supplier to the IY (UK), are pleased to announce that they can now offer IY (UK) members the following deals:

THIRD ANNUAL GENERAL MEETING OF IYENGAR YOGA (UK) LIMITED

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Yoga Supplies Inexpensive

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

Iyengar Yoga News No. 24 - Spring 2014

Call: 01225 319699 or Email: kirsten@bathiyengar-yoga.com for prices

60

Bath Iyengar Yoga Centre

01225 319699

www.bath-iyengar-yoga.com

Contact us for more information about this & our other events, 1st aid day & intensives

Iyengar Yoga News No. 24 - Spring 2014

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Advertising in the Iyengar Yoga News

We only print quarter page adverts (80mm wide by 118mm high) or half page adverts (170mm 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:

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 2014 to cotgreavej@gmail.com

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 (UK). IY (UK) does not necessarily endorse any products etc. advertised in this magazine.

Iyengar Yoga News No. 24 - Spring 2014

· 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 IY (UK)

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