Iyengar Yoga News - issue 8 - Spring 2006

IYENGAR YOGA N EWS

The magazine of the Iyengar Yoga Association of the United Kingdom

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SPRING

2006

IYENGAR YOGA ®

www.iyengaryoga.org.uk

ASSOCIATION (UK)

President: Yogacharya Sri B.K.S. Iyengar

IYENGAR ® YOGA N EWS - I ssue n o.8 - S pring 2 006 Editorial Board: Debbie Bartholomew, John Cotgreave, Helen Dye Philippe Harari, Rachel Lovegrove Printed by: Blueprint Press, Cambridge, on paper made using wood from sustainable forests and without the use of chlorine ® used with permission of BKS IYENGAR,Trade Mark Owner

Copy deadline for next issue (IYN no. 9): Ist July, 2006 IYN 9 will be published in September 2006 Articles, letters, adverts, photographs and illustrations should be sent to: Philippe Harari 3 Finch Road Cambridge CB4 3RB philippe.harari@runbox.com

SPECIAL APPEAL The IYA (UK) is a flourishing organisation but we are always in need of new people to get involved to help run it. It is a ‘members’ organisation, run for and by ourselves, and is dependent on people volunteering to help. In several places in this magazine, we have appealed to members to come forward: C Our current Treasurer is resigning in June 2006 and we need a replacement (see page 46).

C We need someone to work with the Planning Committee to research accreditation for our teaching certificate (see page 46).

C The Iyengar Yoga Development Fund (IYDF) needs two volunteers; one to run a charity project bringing yoga to disadvantaged people in the UK, and another to help us set up an Iyengar Yoga Education and Training Centre (see page 43).

C And last but not least, we will be looking for a new Chair of the IYA (UK) - Judith Jones, the current Chair, has described the role on page 46.

If you think any of these jobs might be for you, or for anyone you know, then please get in touch.

E D I T O R I A L This issue of Iyengar Yoga News focuses on Mr Iyengar’s latest book Light on Life, published last Autumn. We present an interview with Mr Iyengar himself and a review of the book, based on a discussion with one of the co-authors, John Evans. We have also included a number of articles specifically on àsana practice and a detailed report on Corine Biria’s menopause workshop at the Bath convention last summer.

Sadly, Lilian Biggs passed away last year. She was one of Mr Iyengar’s earliest students in the UK and a central figure in the Iyengar community in this country; our tribute to Lilian starts on page 34.

One of the criticisms we have occasionally received about Iyengar News is that there are too many words and not enough pictures. One reason for this is that there is so much to say about Iyengar yoga and about the work of the IYA (UK). Our other difficulty is getting hold of appropriate high resolution images. If you have any photographs that you think would be suitable, we would be really grateful if you could send them to us - we would scan them and return them immediately and would refund the postage. If you do have any photos, please send them to: Rachel Lovegrove 105, Lower Thrift Street, Northampton NN1 5HP rachel@orangetreeyoga.com (it is best to send them Special Delivery if you are mailing them, or if you are able to e-mail them, please send them as high resolution JPEGs).

The Autumn edition of Iyengar Yoga News is produced over the summer, but next year two members of the editorial board will be at the RIYMI for the month of August. We thought it would be a good idea to produce the magazine while we are there and present a special ‘Pune Issue’. If you have any articles, photographs etc. about visiting the RIYMI, or indeed about anything else, please send them to us before the 1st July.

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Guruji Sheds Light on Life: Julie Adler interviews Mr Iyengar about his latest book The Inward Journey: Philippe Harari reviews Light on Life in discussion with John Evans Virabhadrasana I: Arti H. Mehta provides a detailed guide to this important pose The Eyes Have It: Sallie Sullivan reports on a scientific study on eye-pressure and inverted poses Tailbone - the secret ingredient: Brigid Philip passes on advice about this part of the body Yoga and the Menopause: Kirsten Agar Ward provides detailed notes on Corine Biria’s workshop Menopause Questions: Corine Biria answers questions on this complex topic Pregnancy and Yoga: Judi Sweeting provides guidance for teachers Lilian Biggs 1925-22005: a tribute to Lilian from her friends, family and students Tales and Legend of the Sages in Light on Yoga: an extract from Corine Biria’s book.

A Home of our Own: how the MDIIY has managed to buy its own premises, by Margaret Ellison REPORTS/ANNOUNCEMENTS

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Bath Convention 2005: Richard Agar Ward and Cat Savage report Yoga Show 2005: report and photographs by Janette Browne Annual General Meeting 2006: date, time, location and agenda First Aid for Iyengar Yoga Teachers: Alan Brown tells teachers about what qualifications they need Iyengar Yoga Development Fund: a full report on progress made to date Miscellaneous announcements: News from Bellur Professional Development Days 2006 National IYA (UK) Conventions IYA (UK) Launches New Website: a guide to the new website IYA (UK) reports from the: Chair Treasurer Membership & Office Manager MISCELLANEOUS

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Events Listings: your guide to Iyengar Institutes in the UK Classes at RIMYI: details and application form Assessment Congratulations Teacher Trainers and Courses 2006/07 IYA (UK) Merchandise Yoga Rahasya: details and application form Advertisements IYA (UK) Executive Council The Invocation to Pata¤jàli : John Youngman analyses the original Sanskrit

GURUJI S HEDS L IGHT O N L IFE We publish the first part of Julie Adler’s interview with B. K. S. Iyengar in which he talks about his latest book “Light on Life”.The interview took place in the library of the Ramamani Iyengar Memorial Yoga Insitute (RIMYI) on the 11th July 2005. Also present were Stephanie Quirk, Carolyn Christie and Raya and Uma Dhavale among others.This interview first appeared in the Fall 2005 issue of Yoga Vidya, the Journal of the Iyengar Yoga Association of Southern California (IYASC), and in the Event Book for Guruji’s October 2005 visit to Los Angeles.This interview is printed here with kind permission of the editors of Yoga Vidya.

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ou are often quoted as saying Light on the Yoga Sutras was your crowning glory.

One has to know that I was not born with the gifts of yogic qualities. I had to sweat and struggle to know each and everything of yoga. So naturally when I finished the book, I realized that a man who had known nothing on yoga or philosophy could test the subject well. So that is the joy which I felt within me: I had no doubt that it was a great work from an ordinary student. Not an academic, but a student who practiced without devoting his time to somebody’s interpretations of somebody’s readings.

Without dependence on anyone, a pure, original book.

Iyengar is just a physical yogi.” Naturally I started with the element of earth, the foundation, annamaya : the body should be firm. So by now I’ve gone ahead… I don’t think others have reached this level. So it’s easy to criticize, it’s easy to attack. But the depth of each àsana I’ve presented… I don’t think those who attack me know about it.

I started for physical well-being, and the first work which came was Light on Yoga. Naturally I had to deal with the somatic system of the body, one of the elements of nature. Then I wrote Light on Pranayama, on the vital body. Then Tree of Yoga, where the emotional upheavals of human beings change, and how difficult it is to maintain

Now many years later comes this new book, Light on Life…

As you go on practicing, new things do crop up... But definitely the Yoga Såtras are the foundation for these and any future thoughts. I have brought all the quantities and qualities of nature into this new book; the properties of nature and the qualities.

When I started yoga, I started only for health. That was the only background I had. And then I learned how the five elements of the body - the breath, breath system, nervous system, psychological system, somatic system how these all function, and how they have to be harmonized in the practice of àsanas . So that is the new light which I got, which I present in this new book, which I elaborate for ordinary people to grasp.

Is Light on Life a synthesis of your life?

Yes, this is how I’m connecting. All my practice and way of living, I have brought it in a depth in this new book. For example, consider what some people said at first, “Mr. Iyengar Yoga News 8 - Spring 2006

And then I learned how the five elements of the body - the breath, breath system, nervous system, psychological system, somatic system - how these all function, and how they have to be harmonized in the practice of àsanas . So that is the new light which I got, which I present in this new book, which I elaborate for ordinary people to grasp.

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the practice with these upheavals... So I went from the physical body to the vital body, from the vital body to the breath. Then from breath I came to mind in The Tree of Yoga, and from mind to intellectual wisdom in The Yoga Sutras of Patanjali. Now the latest volumes of Astadala Yogamala carry a great deal, more information, because there I come with my total views… And here in Light On Life, within the restrictions of writing for the general public - to write a book within such and such guidelines, not more than so many words - -we have to present the gamut of the practices and the experiences.

Astadala Yogamala is ongoing, and naturally things will be in depth there: it is for all my students. Challenges come; they have so many questions. So I thought, if I bring them a book with all the views of the people, then if they go on reading, probably they will gain confidence in expressing their faith through their own experiences, what they desire. There is a fear complex in people about answering such questions. I’ve tried my best to see that everyone who practices has that capacity to understand, to stand up to challenges. Because today nobody wants to work hard. Everyone wants to be a genius!

Without perspiration, nothing can come. We have to sweat and sweat. No art comes without sweating. Some people misunderstand or misrepresent, and say that it does not require that strain. But no art will come to a person graced by the Divinity, without sweating. So in Light on Life, I covered the sweat I underwent. Not only physical sweat. When I speak of sweating, even I have to sweat intellectually!

People do not know whether the intellect will sweat or not, but it sweats because doubts are there. Doubts are the pains of the intellectual sheath, which is also paining, crying with confusion… So I had to work hard, and I tried, and I am happy. From nowhere in the field of yoga, I reached a certain level, and I have brought something for people to go ahead from where I reached. Maybe my age has put on the brakes, that I cannot work as I used to in the early days. So some will take it and proceed. Well, I Iyengar Yoga News 8 - Spring 2006

say, who knows? Art is immortal, but the artist is not immortal.

I have given so that people who work with that intensity - that intellectual, mental and physical sweat - may go forward.

There seems to be a rush to attain physical perfection, but the spiritual link is...

You are mistaken, my friend. That is a mental reading of people. The mind is completely full of dust. Is there a spiritual sàdhanà ? That is my first question. If we do the sàdhanà , do you experience the Self?

The Self has no sàdhanà . So the very terminology which people carry is in itself a wrong approach. In order to understand the purity of the Self, the sheaths which cover the soul or the Self have to be cleaned.

There is no demarcation as you people divide (the problem is not you, but some who divide), saying Iyengar yoga is a physical yoga - follow? If the temple is ruined, do you enter it for a puja or prayer? Tell me. If it’s ruined, no one wants to go there. But if bells are ringing, or chanting is going on, are you not attracted?

Similarly, this is chanting. We are doing all these àsanas as a chant, so that each and every part of the body, each and every cell, is purified. When that quality is developed, then the joy you should get by that is a spiritual joy.

Then, how does one deal with the impatience from which many people suffer?

I told you, the intellectual sweating is not there. I use the words, but if people don’t understand, what can I do for that? Only physical sweat is the sweat? Mental sweat is not sweat? You don’t perspire, but other things happen.

You are the scales, the emotional scales. They sometimes go up, and sometimes go down. Then what are emotions?

They are tears of the mind, tears of the intelligence.

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Body is, I say, the cover of Self; it is a bigger part of the soul. As mind is a part of the soul, intelligence is a part of the soul, and also, the body is a part of the soul. All put together, this is the soul: one cannot divide it.

Divisions come because there is no harmony in our movements, in our way of thinking. When harmony comes, you can’t see difference.

A saint, does he not work? Then he goes to help people.

He also undergoes suffering. Do you mean to say that he has no physical problems? How many saints have died of cancer? They have the power to bear it, that’s all. You and I may not have the power to bear problems. So that’s why we’re finding some means to see that we can tolerate those problems, when we are very close to the Self.

There is a difference between me and some other

Two ‘I’s: a single ‘I’ known as the intuitive ‘I’; and the other one, known as the conscious ‘I’.

It is the conscious ‘I’ which is creating problems, not the intuitive ‘I’.

geniuses or masters… Ask any person of high caliber, in old age, “What are you doing?” Ask any professional dancer or musician, even a philosopher. They will say, “I can’t play, but I am teaching; I am giving lectures because I have no strength to practise.” But here is a man who says, “I’m not teaching, I’m practising.” It’s a reverse scale.

Understood?

You see me practising every day? In this situation, I practise. I could also say like others, “I can teach,” but I shut my mouth. And on the contrary, I am practising even harder than I used to in my early days...

Maybe you keep a mirror, a photo in your house. It may be clean for ten or twelve days; then dust will settle. If I neglect this, I will regress. At what time the regression will occur, one cannot say. I’m trying to hold on as long as possible, so that this may not deteriorate further. So I’m sweating even for this, so that the Self is experiencing.

There are two ‘I’s in us: one ‘I’ from the day the consciousness starts functioning. Up to now at your age, and at my age, there is no oscillation in that one single ‘I’: it is stable… This one is a hidden Self. The other is a Self which is transformed from the hidden Self. Two ‘I’s: a single ‘I’ known as the intuitive ‘I’; and the other one, known as the conscious ‘I’. It is the conscious ‘I’ which is creating problems, not the intuitive ‘I’.

Self-knowledge is when you are in contact and doing everything with the intuitive ‘I’. Then, you do the work with wisdom and courage. When the ‘I’ of the consciousness functions, then you are not sure of what you are doing, not sure of what you are saying, but you want to please the public, and you say, “Now I’m very intelligent.”

According to Patanjali, this is egoistic self and non-egoistic self. The ‘I’ which does not oscillate [to each of us], it does not oscillate to all of us. But we are ignorant of this, we do not know. The ‘I’ which I use when I started talking, who says, as a child, “I want this:” that ‘I’ to this ‘I’, is the same ‘I’. But that ‘I’ stores something which forms into a

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C conscious ‘I’. And the conscious ‘I’ is the one that is the enemy, which puts up the screen for you not to see the hidden Guru of that conscious ‘I’: the intuitive ‘I’.

Self has no form. God also has no form. But yet God does have form, so Self, too, has form. If we have not understood this, we say it’s a physical yoga..

Now, you’re all doing the àsana , but you do not know if you are doing it with the conscious ‘I’ or the intuitive ‘I’.

Follow now? You are all doing it with only the conscious ‘I’. But I do it with the intuitive ‘I’. For me, the conscious ‘I’ is subordinate; for you, predominant.

Now, on the earth are growing lots of trees, plants and fruits. When they are tended, the results come faster; they grow faster. Otherwise, they grow slowly. So similarly, in our bodies, the Self - the root for all movement you have to keep this root healthy.

So that is known as spiritual sàdhanà . Spiritual sàdhanà is in every walk of life, in every movement. You have to study: is this the intuitive or conscious ‘I’?

So what is the supply for that root? It is from the peripheral body. If the peripheral body does not function, the root gets dry. So, you can’t even speak of Self. Any plant has to get its supply from the earth; when you are tended, that means you’re supplying water for that plant to grow, so the plant grows. But natural plants do not grow fast, and some do not even bear fruit. And they grow wild. If they are tended, the word ‘wild’ will never be used. Is it not? Nature is wild, so you have to tame it.

The intuitive ‘I’ cannot surface unless and until the peripheral body of the soul is kept clean. That is why I say it is intellectual sweating. But nobody understands that there is an intellectual sweating, so people say, “physical sweating” and they call it “physical yoga.” But to bring that physical body to understand, to do its job, is intellectual sweating.

So ask any artist in the world who says, “I’m so old now, I’m teaching.” Here I’m not guiding anyone: I’m guiding myself. I shut my mouth, and what energy I save from my mouth, that energy I am using for my body to understand more and more.

It’s estimated that now, over 2 million people are practicing yoga…

Yes, the numbers have increased. Many people do not know who Iyengar is. They have heard my name. Now at least they may see me, and see that I’m still alive.

The funny thing is they know the blocks, the belts, they know all these things. But they don’t know that it all came from here, from you.

Yes… According to the original texts, there are two types of praying to God - saguõa brahma and nirguõa brahma .

Nirguõa brahma is one who is free, he is no form, nothing.

Iyengar Yoga News 8 - Spring 2006

The intuitive ‘I’ cannot surface unless and until the peripheral body of the soul is kept clean.

That is why I say it is intellectual sweating. But nobody understands that there is an intellectual sweating, so people say, “physical sweating” and they call it “physical yoga.” But to bring that physical body to understand, to do its job, is intellectual sweating.

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That is why yoga came into the picture: so that the body does not grow like a wild virgin forest, in complete darkness, where you cannot see what is going on. Yogic method was given so that some light can pass through, so you might penetrate the dark forest of your body.

And now when you look into the forest of yoga as an ‘industry’…

have form, àsanas have no forms. To do without form is very difficult. People need support.

In order to have the support, God comes into forms.

Some may call the cross “God;” another keeps a liïga and says it’s God. This is in order to get your mind saturated to that particular point or spot. Otherwise, could you think of God without any formation? It’s so difficult to grasp. That’s why they brought it into saguõa form.

No, I can’t interfere in this stuff…

Some trees have got thorns… Some people take the benefit of it, and it has nothing to do with dedication, nor devotion. Why pay attention to these commercialists?

Nature is like that. There are intellectual needles, which make some people to prick: this pricking today is called ‘commercialism’ (laughs). If you are pricked, you’ll know: you are attracted to buy, that’s all.

God made me to work like this, and God made others to make ‘commercial’ out of my props and all these things (laughs). I don’t mind, but they do not even compliment, that they have come from me. And that is known as “intellectual stealing,” which comes in the third category of yama: asteya .

These props as I have told you are saguõa brahma ,“here is the form.” God has form, God has no form; so àsanas

That is why yoga came into the picture: so that the body does not grow like a wild virgin forest, in complete darkness, where you cannot see what is going on.

Yogic method was given so that some light can pass through, so you might penetrate the dark forest of your body.

If I speak of Brahma , what do you understand about Brahma ? Then why does Lord Krishna show his form to Arjuna? It is dealt with in the 11th chapter. These props are like forms to do àsanas . So we can call it saguõa brahma , these àsanas . Not everyone can do this independently, nor can they sweat as I sweated to learn.

I want to tell you why the Iyengar system exists. If I have to say this from my own mouth, I will say definitely that when I used to give my public performances I was thinking that all audiences are gods. They are known in Sanskrit as aràdhya devata . Devata means God, so aràdhya means fit for our prayers. So I was standing on the platform as an aràdhanà . As when we go to the temple, they burn camphor and such - I was doing the “camphor work” for these devatas who were looking at me in the form of àsanas . That’s why I made yoga.

Yoga became popular because I treated them as my gods, those who came to learn from me. Though I’ve sometimes lost my temper with people, well, it is needed. You know when you say Guru Brahma, Guru Viùõu , you should know the meaning of that. People say Mr. Iyengar is rough, he hits people and all. What do you say about Guru: Guru Brahma, Guru Viùõu , Guru Devo Maheshvara ? That means: here is a trinity.

The term Guru involves a trinity of creation, maintenance and destruction. So naturally I have to hit when something is going wrong! Why should I pamper you, just to get your support on my back? So I have the quality of Maheshvara , the quality of Viùõu , and the quality of Brahma, you can understand that.

Creator, organizer, maintainer, and destroyer. The Guru has got these qualities. That is why we pray. I am not hitting the person, I’m hitting the wrong practice which is going on.

What did I say today when Stephanie was here? I said, “When light is not coming to you while practicing yoga, I

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don’t consider you a yoga practitioner.” You don’t know what is coming, what is not coming. What is right movement, what is wrong movement. In your own body, if you cannot steady it, then is it a yoga practice? The yogic text says that for those who practice yoga, the intelligence increases, yet I don’t see anything at all.

That means you have to be humble. What I am getting?

What I am not getting? Why am I getting this at a certain spot; why am I not getting the opposite, the other bank?

The given bank is receiving knowledge, why is the other bank not sending it? And that is the beauty of the àsanas .

It is not physical. It is an eye-opener for us to understand where I am, and where I am not. The intuitive ‘I’, not the conscious ‘I’. The ‘I’ that does not change from birth to death, that is the ‘I’ of which I am speaking.

conscious I: when this asserts itself, the fall is certain. But the intuitive I says, “Guys, don’t do it!”

So, that purity takes a long time, for one to become a true yogi….It is a slow process, and if you do not clean it away, then that dust may settle into your cells, making the mind think differently, and the person to say, “I am old, I cannot do it.” The original ‘I’ does not say “I’m old.” If you know those things, then your practice will be quite different from what you read in books, and what others say.

To reach the true I takes long practice. Because dust is there, physical dust, mental dust, neurological dust, bloodoccurring dust. There’s a wind inside, which gets polluted by your thoughts, that it is individual or social or communal or whatever. They all go on adding to form dust in the system.

(Carolyn asks…) Is this ‘asmità ’ the intuitive ‘I’?

Don’t use it. You don’t know what asmità is, so why talk of that?

See how difficult it is! One day’s negligence might take eight days to clean away.

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I wrote Light on the Yoga Sutras without depending on anybody’s correct terminologies, so why should I use the word ‘asmità ?’The ‘I’ cannot even speak! So how can you call it ‘asmità ?’ Is it the conscious ‘I’ that calls it asmità ? The pure Self does not say, “I am asmità .” (laughs). So it’s a really tricky and difficult subject. It tricks you and you have to trick it (laughs).

Iyengar yoga became popular because I treated everybody as the gods exist in them. So that is dedication; it grew, it got popular on account of that. I never pride myself that I am a first class performer, ‘come and see.’

Two or three people came to see me; from them, thousands. Then my pupils carried on the practice honestly.

The senior students of mine are responsible for the popularity of yoga. But regarding the question of asmità , I have to see the other side of this also.

Remember that all my students are not yogis. They are yoga students, sàdhakas . So pitfalls will be there. Even Buddha had to suffer. Maras came to Buddha, but he had the determined power, he came out of it. Some people will not have, like a worship and all. They fall; so that’s why they cannot become Buddhas.

So Buddha remained permanently, eternally free - follow?

- because he came out of it. Many great people have fallen. The grace disappears, and they fall. The pride, the Iyengar Yoga News 8 - Spring 2006

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THE INWARD JOURNEY Guruji’s most recent book, “Light on Life”, was published last Autumn.

Following a conversation with John J. Evans, one of the book’s co-authors, Philippe Harari describes how and why it was written.

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ight on Life is subtitled “The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom” and this sums up the two key themes of the book: the destination of the journey, and the practice of yoga as the means by which this journey can be undertaken successfully. The book is about progressive integration towards the core of being.

The journey of writing Light on Life started when John J. Evans, who first met Guruji in 1978 and has collaborated with him on many projects, and Douglas Abrams, who had co-authored books with a number of spiritual leaders including Archbishop Desmond Tutu, visited Guruji in Pune for about 10 days. One possible structure for the book that someone suggested to them was to present the yogic journey in the form of an external quest, rather like a medieval knight seeking the holy grail.This metaphor suggests that the goal is always somewhere else and never where you are and it is a metaphor that does not fit yoga. Something that Geeta said suggested that they could keep the idea of a journey, but an inward journey, and use the 5 ko÷as (the sheaths or levels of being that must be integrated and in harmony with each other in order to achieve wholeness) as a structure for the book.

By the end of their visit, the structure of the book had been determined: chapters based around each the 5 ko÷as are preceded by an introductory chapter entitled “The Inward Journey”, and followed by a final chapter called “Living in Freedom”, corresponding to Patanjali’s final chapter, the Kaivalya pàda .

The kosas … include our energetic body (pràõamaya ko÷a ), our mental body (manomaya ko÷a ), our intellectual body (vijnà¤amaya ko÷a ), and our soul body (ànandamaya ko÷a ).When these bodies or sheaths are misaligned or clash with one another, we inevitably encounter the alienation and fragmentation that so trouble our world.

Page 4 The first chapter lays out the yogic journey as guiding us from our periphery (our body) to the centre of our being (our soul). Most people think of the ‘body’ as simply the physical body (annamaya ko÷a ) but in yoga, this is simply the outermost layer encompassing the other 4 subtle bodies.

Spirituality is not some external goal that one must seek but a part of the divine core of each of us, which we must reveal. For the yogi, spirit is not separate from body. Spirituality, as I have tried to make clear, is not ethereal and outside nature but accessible and palpable in our very own bodies.

Page 18 Guruji goes on to explain how the eight petals of yoga are encountered as we journey through the interior sheaths (ko÷a ) of the body. He ends the chapter by stressing that this spiritual inward journey does not involve a rejection of the natural world. On the contrary, to a yogi, the path lies entirely within the domain of nature.

Chapter 2, entitled “Stability”, focuses on the physical sheath (annamaya ko÷a ) and consequently talks a great deal about the

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practice of àsanas . It starts by defining the true nature of health and then goes into a great deal of invaluable detail about how to practice the àsanas . There is a fascinating section on pain and a description of how, whilst striving to reach perfection, yoga practitioners should be content with progressing in small steps. In this chapter, Guruji is exhorting us to practice the àsanas with our souls and to see them as much, much more than physical exercises.

Many people focus on the past or the future to avoid experiencing the present, often because the present is painful or difficult to endure. In yoga class, many students think that they must simply “grit their teeth and bear it” until the teacher tells them they can come out of the àsana .This is seeing yoga as callisthenics and is the wrong attitude. The pain is there as a teacher, because life is filled with pain. In the struggle alone, there is knowledge. Only when there is pain will you see the light. Pain is your guru. As we experience pleasures happily, we must also learn not to lose our happiness when pain comes. As we see good in pleasure, we should learn to see good in pain. Learn to find comfort even in discomfort. We must not try to run from the pain but to move through and beyond it. This is the cultivation of tenacity and perseverance, which is a spiritual attitude toward yoga. This is also the spiritual attitude towards life.

Page 47 The third chapter, “Vitality”, examines the energetic body (pràõamaya ko÷a ), and focuses on the practice of pràõàyàma and on pratyàhàra (withdrawal). As a very young man, Guruji was told by his guru that he was not suitable for the practice of pràõàyàma , but years of intense àsana practice adapted and transformed his body so that he became capable of practising pràõàyàma . He points out that pràõàyàma is not simply deep breathing but is a technique for generating cosmic vital energy. He describes in detail the importance and the benefits of pràõàyàma practice and how it is central to dealing with stress and other emotional disturbances. There is a very interesting section here in which Iyengar Yoga News 8 - Spring 2006

Guruji draws a distinction between a feeling and an emotion. Only human beings are capable of remembering how they felt at a specific time. When this feeling is petrified and retained in the memory it becomes an emotion.

Holding emotions in our hearts can be damaging because the original feelings can return even when the circumstances that created them are long gone. The six emotional disturbances (lust, pride, obsession, anger hatred and greed) are described; in the section on lust, for example, Guruji does not advocate celibacy but describes sexuality as natural and sacred.

Yoga does not use the word power very often. Yet it is implicit in all mentions of the ego.The ego seeks power because it seeks self-perpetuation; it seeks at all costs to avoid its own inevitable demise. To achieve that impossible end, it devises a thousand ruses. Sexuality is essentially the beauty of birds nesting in spring. Is this nature’s joy or is it a sin? But what has ego done to procreation, to the harmonious union of complementary opposites?

It has twisted it into an act of egoic self-affirmation. Lust is self-validation through consumption. Control through the exercise of power. When the emergence of the human ego came into the world, it altered the act of procreation. It converted it to an existential proof of being through an act of consumption, not consummation.

Page 87 In the section on pratyàhàra , Guruji describes how the energies created by practice (abhyàsa ) need to be matched and balanced by the prudence of detachment (vairàgya ), so that the spinning and expanding energy generated by practice does not spin out of control.

Chapter 4,“Clarity”, is about the mental body (manomaya ko÷a ), and in it Guruji talks about the inner workings of consciousness; this is really a chapter about ‘yogic psychology’. Yoga distinguishes between what Guruji refers to as the I-shape (aha§kàra ), which is our individual awareness and identification with self, the mind (manas ), which has ‘cleverness’ as its specific quality, and the intelligence (buddhi ) which is reflexive and capable of discernment. This division of consciousness into three par ts is reminiscent of Freud’s description of the id, the ego and the superego, but it could be said that Freud is simply describing three components of mind ( manas ).The chapter ends with a fascinating section on memory.

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Memory is useful if it helps to prepare you for the future, to know whether or not you are moving forward. Use it to develop. Memory is useless if it brings about repetition of the past. Repetition means to live in memory. If repetition is taking place, then memory retards the path of evolution. Do not live in memory.

Memory is only the means to know whether we are fully aware and evolving. Never think of yesterday. Only go back if you feel you are doing something wrong. Use yesterday’s experience as a springboard. Living in the past or longing to repeat previous experience will only stagnate intelligence.

Page 144 In Chapter 5, “Wisdom”, Guruji looks at the intellectual body (vijnà¤amaya ko÷a ); the mind leads to thoughts whereas the intellect leads to discernment and wisdom.

He describes how our individual intelligence (buddhi ) is merely an offshoot of cosmic intelligence (mahat ), which is the organising system of the universe, and how yoga can transform the mind. This chapter also covers the six and seventh petals of yoga: concentration (dharàõà ) and meditation (dhyàna ). Guruji stresses that meditation is not something that we should do, but rather something that we should achieve.

Where meditation is concerned, I am a purist. I must be; I am a yogi. That does not mean there is anything wrong with attending meditation classes to relieve stress and achieve relaxation. It is simply that as a practising yogi, I have to declare the truth; you cannot meditate from a starting point of stress, or bodily infirmity.

Meditation is the Olympic final for yoga.

Page 183 Iyengar Yoga News 8 - Spring 2006

Chapter 6, entitled “Bliss”, looks at the divine, or soul, body (ànandamaya ko÷a ) and talks about the eighth petal of yoga; samàdhi .

Samàdhi has to come on its own. It is inexpressible.

You cannot even ask someone who has been in meditation, “Did you meditate for two hours?” How could he know? It is a state outside time. Meditation is going from the known to the unknown, and then coming back to the known. It is impossible to say I am going to meditate, or I meditated for two hours. If we know it lasted two hours, we were in self and not in the Infinite where time, in the linear sense, no longer exists.

This holds true even more of samàdhi . Nobody can say “I am in samàdhi .” One cannot talk or communicate. Samàdhi is an experience where the existence of “I” disappears. Explanation can only come through the presence of “I”, so samàdhi cannot be explained.

Page 215

The concluding chapter of the book, “Living in Freedom” explains that samàdhi is not a state to be lived in, but rather a transformatory experience, and even after it has been achieved the yogi still has to live in the everyday world. It talks about the first two petals of yoga, yama and niyama , and also has an inspiring section on savasana. Guruji points out that we are only aware of the passing of time because of things moving and changing; achieving complete stillness in ÷avàsana frees us from this. The book ends with a few pages describing some àsanas that can be done to help achieve emotional stability.

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John Evans is at pains to stress that the material within the book emanates entirely from Guruji himself, but it was John’s task to get a very rough first draft down on paper.

As he says: “my job was to put something down in comprehensible English that in no way betrayed Mr Iyengar’s fountain of wisdom or dumbed down the subject”. Douglas Abrams contribution was a knowledge of the demands of the publishers and the public. Guriji made occasional deletions to the first draft, but more often additions. Guruji’s deletions were immediately accepted, but his additions were submitted to the appraisal of the other two. As John explains: “Mr Iyengar is humility itself in this process; if you said ‘no Sir, that’s too difficult for people to understand or it’s too abstruse’ you’d hear nothing more about it but on important points he would try to explain it from a different angle so that we could incorporate it”. Geeta’s contribution to the book cannot be overstated; she read every draft chapter and made invaluable editorial suggestions.

After the book was published, Guruji wrote to John saying that, unlike the three wise monkeys, one of whom had covered his eyes, one his ears and one his mouth, the three authors had all looked, all listened and all spoken. As John says: “My English is better than Mr Iyengar’s, his yoga knowledge is better than anybody’s, and Doug with his editorial skills helped aim the book towards a larger market”.This book is indeed aimed at a wider mainstream audience, beyond Iyengar practitioners and even beyond yoga practitioners - to make people think “what is this yoga?” The content of the book all comes from Patanjali and Guruji’s own practice; John and Douglas were there to help put this down in writing for the general public to read. But as John explains:“this was a very difficult stretch, like hanumànàsana . The guõas , the elements and their subtle counterparts and the evolution of nature are very difficult to explain in modern terms. Sometimes I felt in that hanumànàsana stretch I was ripping mental ligaments. But eventually, by going at it again and again I think we managed that stretch; we managed to keep that quality.”

A lot of good material ended up in the waste paper bin in order to keep the book to the right length. This was very much written as a book to be read through, and not a reference book, and in this, the authors have succeeded; it is extremely clear and easy to read, and expresses complex ideas with stunning clarity.

A problem the authors had in chapter 2 on The Physical Body was too much material, whereas the problem in the Iyengar Yoga News 8 - Spring 2006

chapter on samàdhi was the opposite one. Samàdhi is by its own nature indescribable and neither John nor Douglas have got direct experience of samàdhi . Perhaps the most honest chapter would have been 30 blank pages, but what the book does is to put samàdhi in context, not to describe the experience itself, but looking at it in the context of the overall inward journey, or the integrational aspirations of yoga.

There are problems with samàdhi , as there are with every other petal of yoga. For example, if someone asks the question of a saint, “Are you a saint?” there is no truthful answer. As it is an experience out of time and space, with no historical record, what is the answer? If a saint says, “Yes, I am,” he becomes a non-saint, a liar in that moment because he is not in samàdhi when he replies. He can reply only from his present self. If he replies “No, I am not,” he is a liar too as he has touched the state of samàdhi and seen the ultimate reality. It is not a question that can be asked or answered.

Page 216 Guruji himself was keen to reach a wider audience provided it could be done without compromising the integrity of the subject. His whole life has been devoted to propagating yoga in its purest form and this book is just a continuation of that. Naturally over the last 30 years, his practice has deepened and matured, and he has a lot more to say about yoga than in Light on Yoga, published in the 60s. Guruji has said in interviews that if he were to write Light on Yoga again, there are things he would like to put in that are not strongly presented there, things that he has had a lot of time since then to think about and that he feels are essential to a knowledge of yoga. This book collects together these thoughts, many of which have appeared in interviews and articles, into a single illuminating volume.

This book challenges the reader to think for themselves, and does not present a potted wisdom that would be avidly swallowed but immediately eliminated. There is a danger that people who do a lot of bodywork, including yoga teachers, can become intellectually passive. We have to discover the asanas for ourselves, even though we are taught them in class by a teacher, and thinking is the same process. We have to discover for ourselves the meaning of yoga so that it comes alive for us, even though it is guided thought. As John says: “Someone can’t do an àsana for you so that you get a benefit. In the same way, other people’s thoughts do not benefit us in quite the way we tend to think they do. It’s what we think out for 11

ourselves that brings the real benefit.We can digest it and eventually integrate it. The aim of this book is to make people actually think for themselves instead of bamboozling them with arcanities”.

In 1979, an accidental injury forced Guruji to re-learn his yoga and his own practice. John was in Pune just before the accident and then just after it, and says:“since I was an absolute beginner, except for the fact that one knew he had an accident, I wasn’t myself aware of the difficulties he was going through. It wasn’t as if to the naked eye he suddenly was a physical wreck. He very much kept inside the sensations of pain and difficulty he was experiencing, and just worked away, and I didn’t know enough to see a difference or to see the struggle. It was not something that was generally talked about. He turned misfortune into something good because it forced him to re-learn things and enabled him to get back the freshness of being a beginner and that helped him to avoid the mistake of pulling up the ladder behind him. He was forced by the accident to go back, in his terms anyway, to the bottom rung so he never forgot to keep the bottom rung on the ground for the lowliest invalid or the poorest practitioner.

He turned that misfortune to our advantage and used it to deepen his own penetration”. The wisdom and insight gained during this period is not contained within Light on Yoga, which was already a classic text by that time. Light on Life is truly an up-to-date representation of Guruji’s practice and philosophy.

The book also contains several anecdotes about Guruji. It is not an autobiography but contains descriptions of personal experiences that illustrate the points being made. John explains that one advantage of having the book partially written by somebody else is that Guruji would not have, out of modesty, put certain things in about himself.These little anecdotes sprinkled throughout the book serve to leaven the text and create a personal interest. It’s not that Guruji was not willing for them to be known at all; it’s that when he writes he sits down to explain the subject and it is not his nature to put in personal details. As Guruji kept saying throughout the writing process,“the book is not about me”. But the book does provide a very strong impression of Guruji’s own inward journey, and the stories about his own life and struggles serve as examples to us.

As for myself, I am often reluctant to declare that I am a yogi. I can only say that I am on the path, and am very near. I can say I’m a forerunner no doubt. I am near the goal, let it come on its own. I have no motive. I had lots of motives in the early days. I have no motive now. My motive is only to continue what I learned so that I may not slip back. It’s not an ambition, but I do not want to have a fall - anavasthitattva . And I do not want to develop the character of tamasic nature in my system, that’s all.

Page 216 One of the aspects of his life that he does talk about in the book is his relationship with his wife, Ramamani.

Astadala Yogamala 2 begins with a tribute to Mrs Iyengar and John remembers correcting the English on that and hardly touching a comma, because it was just straight from Guruji and read absolutely perfectly.

Guruji’s absolute adherence to the practice of yoga shows I had a passionate marriage, and if my wife, Ramamani, was alive today the intensity of our feelings would be undimmed. Often one partner in a marriage will pursue yoga or another spiritual path, and they will leave the other partner behind. They must not. They must do whatever they have to in order to bring the other partner along or to always return to the other partner.

This is the only way to keep the marriage strong.

Page 87 the difference between faith and belief. We tend to use the word faith nowadays to mean belief, as in ‘faith-based schools’, but what that really means is accepting a load of beliefs unconditionally. Guruji has lived his whole life on

Iyengar Yoga News 8 - Spring 2006

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faith, but that didn’t mean acting on untested premises; it meant having the courage always to go forward, to explore, to test, to question, to find out for himself and then to go further and further intelligently, in incremental steps, both as teacher and practitioner. That is acting on faith, it is not living one’s life according to a set of preexisting beliefs, which are based in the past and are bound, at some point, to lead one astray. Guruji’s faith is best expressed in his own words at the conclusion of this wonderful book.

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Yogic fire (yogàgni ) exists in a latent or pristine state in everyone. It has consumed my life. But nothing is accomplished forever. If I let cool ashes cover my fire through carelessness, arrogance, or laxity of practice, the fire will lose its transforming heat. I have not retired and I never shall.

I will always keep the inner fire burning.

That is why practice (sàdhanà ) cannot be stopped. Of course I age and regress at certain levels. But my body and mind are the servers and followers of the soul. The unity of these three gives me the right to call myself a yogi. But even though I am on a spiritual level, I will never say that practice is not required.

I am old, and death inevitably approaches. But both birth and death are beyond the will of a human being. They are not my domain. I do not think about it.Yoga has taught me to think of only working to live a useful life. The complexity of the life of the mind comes to an end at death, with all its sadness and happiness. If one is already free from that complexity, death comes naturally and smoothly. If you live holistically at every moment, as yoga teaches, even though the ego is annihilated, I will not say, “Die before you die.” I would rather say, “Live before you die, so that death is also a lively celebration.”

“Light on Life” is published by Rodale books and is available from the IYA (UK) - see page 52 of this magazine. We are grateful to the publishers for allowing us to print extracts and photographs from the book.

Iyengar Yoga News 8 - Spring 2006

Hokkusei, the great Japanese artist, said when he was already in his seventies, that given another ten years, he would be a great artist. I salute his humility. Let me conclude by quoting the words of the Spanish artist Goya who, in the seventyeighth year of his life, when he was already deaf and debilitated, said, Aun aprendo - “I am still learning.” It is true for me too. I will never stop learning, and I have tried to share some of these lessons with you. I do pray that my ending will be your beginning.The great rewards and the countless blessings of a life spent following the Inward Journey await you.

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VIRABHADRASANA I Arti H. Mehta gives a detailed guide to this important pose.

This article is a compilation of Guruji’s teaching during his 80th birthday and the Silver Jubilee celebrations of the Ramamani Iyengar Memorial Yoga Institute.

It was first published in Yoga Rahasya, vol 9 (4), 2002.

Yoga Rahasya is the offical journal of the RIMYI, Please see page 59 if you would like to subscribe.

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uruji tells us time and again that while performing any asana, observe what you are doing, observe what is happening - unknowingly. He always tells us to reflect on our actions. Most often than not, we are satisfied with doing the pose but we have to learn to do the asana - wherein there is complete engrossment - i.e. a meditative state. Guruji does not use the word “meditation” but he has made us go into that state in whatever asana we are doing in his presence.

However, we are unable to achieve the same during our own practices. Guruji’s knowledge about the human body and mind is unimaginable.Without looking at the student, he can rightly state what exactly we are doing or not doing in any asana. In this article, we have compiled how the mind and attention wanders and the common errors that we tend to make while doing vãrabhadràsana I . And, how to adjust ourselves to attain perfection in this àsana .

This article has to be read in conjunction with Light on Yoga and Yoga in Action.

“Vãrabhadràsana I is the first step for all backbends. If you do not know how to do vãrabhadràsana I correctly then you will never be able to learn backbends in totality - even if you are doing them. But if you capture the total of vãrabhadràsana I observing part by part then you can transmit those adjustments from vãrabhadràsana I to the backbends.”

B. K. S. Iyengar Iyengar Yoga News 8 - Spring 2006

Going into vãrabhadràsana I Spread the feet apart and turn the right leg outwards and the left leg in.Turn the trunk completely to the right side.

Keep both the knees straight.

Front leg

8 The leg that is in the front drops.

9 Broaden the inner edge of the heels.

8 When you start to bend this leg at the knee, observe the inner portion of this foot. As you bend, the region between the arch and the edge of the heel shortens.

9 Prevent this shortening by lifting the sole of the foot and then extend the arch of the foot towards the heel before placing the complete foot on the floor.

This brings life in the leg.

9 The quadriceps muscle of the front leg (right leg) turns in then the left side of the chest turns forward.

8 The inner portion of the upper thigh of the front leg is dull as if the container is moving towards the content of the leg.

9 Push the content to feel where the container is.You will then notice how the tailbone rotates. If you feel some pain in the leg then turn the outer chip of the knee of the back leg towards the middle of the knee for the pain to disappear.

9 The space between the kneecap and the knee joint of the back leg should be lessened as you bend at the knee of the front leg.

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The tongue 8 The tongue goes up when you bend the knee.The root of the tongue is your enemy as it goes into the throat and closes the windpipe making breathing difficult 9 Keep the top of the tongue passive as you bend the knee so that the root does not jam the throat. Do ÷avàsana in the tongue.

Back leg 8 If the edge of the mound of the big toe is touching the floor then it indicates a fear complex.

9 Open out all the toes and see how the energy is felt in the same line through the entire leg.

8 The inner leg is dull.

9 Lengthen it and observe how the waist turns evenly.

8 You lose your attention on the knee of the “back leg” when you bend the knee of the front leg.

9 Maintain your attention on the “back leg” and see how the leg retains its power and potency.

8 Observe the inner portion of the upper leg.The skin in this region tends to move outwards.

9 Move it inwards towards the flesh.The way the skin touches the flesh, your intelligence is sharpened in that region.

8 The outer portion of the bottom edge of the foot lifts up.

9 Your attention should be on the bottom of the outer ankle and the skin should be extending towards the heel. As the heel descends, the calf muscles open and the outer calf muscles move in.

8 Watch the lateral side of the muscles of the shin. It drops outwards, moving away from the body, away from the consciousness.

9 Move the bottom portion of the shin bone (just above the ankle joint) towards the back of the leg.

You may feel pain on the outer side of the bottom of the shin.This is right pain which educates you.

8 Don’t rest the buttock on the tail bone.

9 Release the buttock (of the leg which is behind) from the tail bone.

The knee cap turns in more and the pain lessens, 9 Turn the outer chip of the knee of the back leg Iyengar Yoga News 8 - Spring 2006

slightly towards the middle line of the leg by releasing the buttock which is stuck to the tailbone.The outer kneecap moves in and there is no injury.

The feet 9 Broaden the skin of the foot and touch the outer corner of the heel of the foot of the leg which is back on the floor.

8 The little toe of this foot rests on the second toe.

9 Create room on the outer side of the little toe.

8 If you observe the feet of the “front leg”, you will find that the heel tends to move in more than the sole.

9 The sensation felt on the heel has to be retained when you bend the leg.

9 The skin on the bottom of the foot should be spread out 9 The sensory nerves should take the motor nerves back along with the entire gross body.

9 Bend the knee of the “front leg” by touching the inner and outer plate of the heel evenly on the floor.

Adjusting the bottom of the foot to adjust the complete leg 8 The energy in the upper portion of the “back leg” moves upwards while the energy in the lower legs moves downwards.The mound of the big toe moves towards the floor while that of the little toe moves off the floor. The back of the heel does not touch the floor.

This is contradiction in action.

9 Broaden the mounds of sole of the foot of the “back leg” from the big toe towards the little toe. Also, touch the heel bone.The upper leg then turns in and the energy moves uniformly in the entire leg.

“The intelligence has to flow in one line in whatever asana that you are doing.That is known as ekàgratà ” Turning the trunk 9 Turn the muscles on the lateral side of the shin of the “back leg” circularly inwards so that the trunk turns on its own.

9 The centre of the ankle joint of the “back leg” should be lifted up.The motor nerves should feel the skin of the ankle. Ascending the ankle, revolve the lateral thigh muscles (especially the bottom of the thigh) from outside inwards.

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Knees 9 Broaden both your knees. Feel the inner and outer knee. Are they parallel? As you bend the knee, the inner portion of the knee moves down. If the inner knee is down, the head of the toes are rolling in.

Open the toes and the inner knee bone goes up.

Calf muscles 8 The inner portion of the shin bone of the bent leg is straight but the calf muscles protrude out like a balloon.They move penetrating.

9 Pound the ankle joint to the ground (slightly turning it in), nail it down and then stretch the top of the outer leg.The leg will be stable there only if the intelligence is stable.

9 Observe the skin on the bottom of the arch. Create life in the skin of the arch where the flesh and the skin become harder. The skin and the flesh at the arch should be in contact and then spread the skin and the flesh (like ironing a cloth). The leg then becomes very stable.

9 Observe the middle of the inner calf muscles of the “back leg”.These are the muscles which move, which grip, which extend and expand. These are the muscles which work for the backward bending àsanas.

9 Broaden the calf muscles of the “back leg”.

Bending the knee of the front leg 9 Maintain the length and girth on the back of the knee of the “back leg” as you bend at the knee of the front leg. Also “lock” the top of the knee-cap.

9 Move the groin of the “bent leg” to reach towards the inner bank of the calf muscles and you feel lightness in the àsana.

9 As you bend the knee, on the outer side of the thigh, the energy moves towards the knee while it moves away from the knee on the inner side of the thigh. Move from the groin towards the inner knee (and not the outer knee) as you bend at the knee.

The energy is balanced evenly on both the banks of the knees.

9 The outer side of the “socket” of the “back leg” should move towards the groin of the “front leg”.

The more you rotate the leg, the greater is the lightness felt on the leg.

9 The weight should be felt firmly on the centre of the sole and the heel of the bent leg.

9 The tailbone and the sternum should be brought in line to each other Iyengar Yoga News 8 - Spring 2006

9 The mounds of the toes of the “back leg” should be spread.

9 If the big toe of the “back leg” is moving towards the floor then move the energy to the outer side of the foot bone. To do this, raise the inner portion of the knee cap of the “back leg” and the energy will shift automatically.

9 Rotate the “back leg” along with the knee from outside inwards as you bend at the knee of the “front leg”. The groin should also be rotated along with the leg. Then, there is no chance of any injury to the knee.The load comes on the knee when the groin does not turn in.

9 The middle of the thigh of the bent leg should be parallel to the floor.

“In motion there is flexibility.

In action there is rigidity.”

The groins 9 Turn the groin of the front leg from outside in.

8 Watch the mounds of the toes of the back foot when you turn the groin of the front leg.The mounds narrow 9 Broaden the mounds.You have to be on the heel of the front foot and not the sole to broaden the mounds of the toes of the “back foot”.Then you can easily adjust the back foot. Introspect and try to get the same movement on both the legs.

9 Make the bottom of the groin of the bent leg passive. Drop the groin.The groins should drop even when you lift the arms up. There is instability in the pose when the groin is lifted up.

Spine 9 When the right foot is turned out, the left side of the waist should move away from the spine.

9 Release the skin from the spinal column to move towards the periphery, let it not rest on the spinal column.

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Arms 8 If your wrists are light after you have stretched your hands then it means that there is darkness there.

8 The intelligence is jarring on the back of the upper arms but there is no sensation on the front of the arms; 9 Observe the middle of the “thumb side” of the forearm (which is the pole star of the hand) and make the inner consciousness to feel the skin there.Then the shoulders go down and the lightness is felt on the back of the upper arms (where the intelligence was initially jarring).

9 From the pole star, move the skin back and stretch the rest of the arm forward.You are closer to the self and the arm is also closer to the self.

8 This pole star drops when you take the hands up.

9 Keep the pole star stable as you take the hands up.

The skin and the bone should run parallel to each other.

“Wherever you feel lightness, there is darkness in there.Your intelligence is dense where there is heaviness.”

9 The arms can be lifted up further by stamping the heel of the bent leg and sending the energy from the front towards the back of the heel.

9 The arms can be moved up further by doing tàóàsana on the back of the knee of the “back leg”.

9 The arms have to be stretched from the back of the floating ribs and not the frontal portion of the breasts.

9 Observe whether the flesh or the skin has lost its potency when you take the arms up ? If the flesh has become dull, then stretch only from the inner flesh.

If the skin has become dull then lift only the skin up without touching the flesh.

9 The palms become rigid if they are tensed. Do not let the middle of the palm cave in, let it move out.

8 You loose the sensitivity in the inner upper arms and the inner elbow at the joint.

9 Keep the skin in contact with the flesh.Then, stretch both the skin and the flesh only from the bottom of Iyengar Yoga News 8 - Spring 2006

the forearm towards the wrist on little finger side of the palm.

Fingers 8 The skin of the outer edge of the index finger, from the nail to the first knuckle, is dead.

9 Stretch the skin from the first knuckle towards the nail and observe how the trapezium, the shoulder blades and the deltoids start working.

Shoulder blades 9 Before taking the arms up, turn the palms up and then stretch the shoulder blades towards the thumb.

Move the shoulder blades away from each other as you move the arms up. Space is created between the shoulder blades for the arms to move up easily.

Elbows 9 Stretch the arms by locking the elbow joints. Open the palms so that the energy does not block there.

8 The energy moves down towards the triceps at the back of the head of the elbow joint while the energy moves up in the rest of the arm.

9 Let the energy at the head of the elbow joint also move towards the thumb.

9 The eye of the elbow is the brain. Open the eye of the elbow and lift your arms up without dropping the skin there.

Wrists 9 If you cannot join the palms, keep them away but the wrists should be vertical and parallel to each other.

The inner wrist should also be parallel to the outer wrist.

Deltoids 9 Extend the arms to the side and release the head of the deltoid 9 Lift the arms up by maintaining the softness in the deltoids 9 When you turn the palms up, the sensory nerves of the deltoids must dip towards the relaxed motor nerves.

The arms then get longer.

8 The deltoids must not sink into the shoulders.

9 Lift them. Lift the arms from the outer collarbones.

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H A V E

I T

Sallie Sullivan was attending classes at the RIMYI in Pune when a team of scientists led by Dr Krishan Raman, author of “A Matter of Health: Integration of Yoga and Western Medicine for Prevention and Cure” arrived to collect data on eye pressure in inverted asanas.

She presents a preliminary report of their findings.

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ovember is a quiet month in Pune, except for Diwali, and hence a good moment to carry out an investigation into pressure in the eyeballs (IOP) in ÷ãrùàsana . A team of ophthalmologists took volunteers in groups to test.We had to fill in a fairly detailed medical and personal questionnaire before submitting to an eye check similar to the process when you go for new glasses.Then the interesting bit began. We had eye drops to anaesthetise the eyes and our IOP was tested by touching an instrument against the front of the eye ball. Next we went up into head balance, in relays - our IOP was measured immediately in the pose, after five minutes and finally after descending from the pose. It felt quite odd, seeing something approach one’s eye, knowing that it must be touching, yet not feeling anything.

The findings have not been published yet, I believe (we guinea pigs were promised a copy of the report), so what I say about the results is purely anecdotal - it is what we gathered at the time for individuals at various times.

Seemingly everybody had increased IOP in ÷ãrùàsana , which rose as they stayed and fell back to normal quite

quickly when they came down. My eye pressure stayed up a bit longer than some, but came back to normal when re-tested soon after. And that was supposed to be the end of the experiment.

Then they looked at sarvàngàsana also.So we all had to return to do sarvàngàsana and halàsana in the same way. Guruji predicted that in halàsana the IOP would be less, which proved correct.

Apparently there was not much difference in the pressure whether or not the experimenters released the back of the volunteer’s head away from their neck in plough pose, (an adjustment they did routinely for us in my group).

Sarvàngàsana flat - without the usual blanket support under the shoulders was also done - but it did not produce the highest eye pressure.

It was fascinating to be present while this ancient art of yogàsana was put to the test and to see some of Guruji’s

observations borne out by modern scientific methods.

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Dr Krishan Raman, MBBS FCCP, combines Western medicine and yoga to treat both common and complicated ailments. His work in this field has been inspired by B.K.S. Iyengar. Dr Raman has been practising yoga since he was 14 and under Mr Iyengar’s tutelage he learnt about the immense clinical potential of yoga. This excellent book is available from the IYA (UK) (see page 53 for details) and it contains 4 sections. Following an introduction on ‘Understanding Yoga’, Section 1 focuses on lifestyles, talking about diet, aging, yoga in professional, artistic and sporting life, and yoga for women (including pregnancy). Section 2 covers functional anatomy and physiology with clarity and in detail. The third section talks about the importance of exercise and covers àsanas, pràõàyàma and the use of props.The final section is about medical disorders and their management, covering a wide range of disorders and diseases.The book is illustrated throughout with Dr Raman himself demonstrating poses and the use of props for specific purposes. As Mr Iyengar says in his foreword: “... this book will be invaluable to people exploring alternative approaches to health care. It will also be a great asset to yoga students in general and especially valuable to yoga teachers.

Iyengar Yoga News 8 - Spring 2006

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TAILBONE: the secret ingredient Brigid Philip passes on advice about working this important part of the body

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o you have top thighs like stuffed sausages with bulging poorly defined buttocks (a wooden immobile area), and hip and or lower back problems? Or are your thighs and buttock muscles wasted? Do not despair a way forward may be at hand. Try the magic tailbone work.

Helping someone with a bad hip problem in medical classes in Pune during my last two visits involved a lot of work on the tailbone. This is an area of great practical confusion to me (and no doubt to many beginners) because where is mine exactly? What shape is it (it doesn’t quite feel like the pictures)? How does it relate to my sacrum? Can I actually feel it in my practice? What do I do when understanding an instruction (e.g.tailbone in) is it correct, and how does it relate to the other work I attempt? Guruji gave me a wonderful tip telling me that I also needed to learn this work too, which was why I was helping. I was definitely incentivised!

In the medical class we struggled in a number of poses using rod, bolsters, pillows, and weights to bring a very stiff tailbone in/forward.We learnt ràjakapotàsana with hands on ropes, knees on bolsters and a big weight on back thighs and tailbone.We tried to lift the very heavy trestler prasàrita in pàdotànàsana

head up, with all the weight on the lower sacrum area.We learnt to lengthen the back leg muscles and tendons.

The result was improved movement in the lower back area, and better muscle tone in the legs and buttocks.This allowed the upper back to work well and the chest to open.

Iyengar Yoga News 8 - Spring 2006

Clearly with this work in mind, and realizing that not all can have a good grasp on tailbone work, Guruji gave some detailed instruction in basic poses in the following general classes, and at Geetaji’s course. Lucky us! He said that we need to think of the head of the tailbone and the tail of the tailbone as distinct. The sides of the tailbone should be long and the tailbone should draw up into the spine to energise the whole body (the kundalini effect).

Two poses he concentrated on were trikoõàsana and pàr÷vottànàsana.

Trikoõàsana - knees must be level, same distance from

the ground, with front leg outer hip in line with outer heel, and back leg iliac crest in line with back leg heel. Extend the sternum and the intelligence goes up, adjust the tailbone to sternum, and sternum to tailbone.

- The tail of the tailbone has to be in, underneath the head of the tailbone, before going into the pose (as in all standing poses).

- Front tailbone draws back, back tailbone draws forward so narrowing and lengthening the tailbone, which then draws up. Don’t lose focus on the tailbone, as this is what releases the chest.

- Sides of the tailbone also lengthen and lift up.

Pàr÷vottànàsana - front leg calf rotates inside out, back

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leg calf inside out, and don’t make a fist of the navel.

- Going to the right, right side tailbone must be like a wall.

- Sides of the tailbone must be longer than the centre (also true for paschimottànàsana ).

Well that is very clear, and all I need to do now is to keep remembering to focus on my tailbone to continue to harvest the benefits! Why not try it yourself?

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YOGA a nd t he M ENOPAUSE At the IYA (UK) national convention in Bath, 2005, Corine Biria gave a very interesting and thorough day on the menopause for Iyengar teachers and trainee teachers.

Kirsten Agar Ward presents a set of notes from that day.

WHAT IS MENOPAUSE? The menopause is defined as the time when the periods don’t occur for 9 months at a stretch. It usually occurs between 40 and 50 years of age. Irregular periods and less abundant periods are signs of its onset. Pre-menopause is the time of life between having regular periods and the absence of periods and this can last 5 to 6 years.

Menopause proper is when a new hormonal balance sets in. In this latter phase one can lose the ‘inner touch’ if one remains motionless and this can result in osteoporosis.

There can also be physical disturbances - the thyroids and adrenals become hyperactive and the ovaries less active, which can result in hot flushes, high blood pressure, insomnia, obesity, headaches, loss of balance and emotional disturbance, including anxiety and depression.

YOGA HELPS Yoga quietens the nervous system and brings balance.

However, the sequence and way of practising are both important. During the menopause proper one has to do everything in practice, touch all the corners of the body.

In the pre-menopause phase one may have to be soft in one’s approach for example if suffering hot flushes and do more at other times, eg if the body is aching.

SYMPTOMS OF MENOPAUSE 1) Fatigue (in head, abdomen and/or thighs) 2) Bleeding 3) Stiffness 4) Swelling/heaviness Iyengar Yoga News 8 - Spring 2006

5) Hot flushes 6) Nerve problems 7) High blood pressure In the workshop, Corine looked at each of these areas in turn: 1. FATIGUE 1a) Head fatigue This is a result of the change in the lower abdomen.

According to yoga there is a relationship between the abdomen and the brain as there are glands in both. Inversions help as they improve the blood supply in the brain.

Thus ÷ãrùàsana , sarvàngàsana , halàsana , setu bandha sarvàngàsana with their variations should be practised.

We spent some time looking in particular at sarvàngàsana as throat congestion can be a common

problem during pre-menopause as, if the uterus is hard then the throat is hard so care must be taken to add more height of supports (eg foam blocks and 4 blankets) so that the neck is slanted and released. One can see if it is correct by observing the student’s eyes. Add more height until they do not feel they are choking or use two bolsters. Hardness in the neck can also be a problem; it must always be very soft because by this point we control blood pressure and the mind and emotional state are steadied. Niràlamba sarvàngàsana is very helpful to release the back of the neck. It should feel as if the brain is moving away from the forehead, as if there is a weight on the forehead - this comes from the correct movement in the nape of the neck. To do this, unfold blanket once, then pleat into three sections then place the number of blankets normally used but folded like this widthways close to the wall so there is just enough room for your head (not quite touching the wall). The toes go on the wall at first then the top of feet. First adjust the armpits to fully open, rotating the arms out, then adjust the neck by taking hold of the head and elongating towards the crown - this immediately brings peace. NB this latter pose is not helpful if a person has a neck problem.

1b) Abdominal fatigue Abdominal fatigue means that the abdomen is squeezing 20

and dropping. One has to get an opening feeling in the abdomen but without irritation. Thus the standings have to be done diagonally (but backbends avoided): ie trikoõàsana , pàr÷vakoõàsana , ardha chandràsana , vãrabhadràsana II , vãrabhadràsana III (with support). It is important to check that the abdomen does not contract; it must be opened before it can be relieved. Also the throat must be elongated (teacher can lift chin if necessary), but if there is a neck problem look at the floor.

To do standings diagonally, have front foot on front edge of mat and back foot on back edge. Ideally use a trestler or acorner of a table keeping the support of the angle for the tailbone. Alternatively have the back to the wall, back foot against wall and front foot on front edge of mat, high brick for hand, and revolve and elongate top hand on wall.

Alternatively angularly face the wall, back heel on back of mat and front foot to wall, teacher’s knee in tailbone. For pàr÷vakoõàsana use a lower brick, teacher stands behind with hand on inner bent leg thigh and knee in tailbone, other hand in ribs and lift up. Do ardha chandràsana from trikoõàsana then place lifted leg on a tall stool, teacher stands behind and holds inner thigh heavily, use outer thigh/hip in student’s hip to move their outer buttock towards their back leg. Alternatively if there are two teachers, one holds ribs underneath, raises, elongates and turns, the other holds student’s lifted leg far back out of line. Student wraps arm round helper.

1c) Thigh Fatigue In this case don’t insist too much on standing poses ardha chandràsana and utthita hasta pàdànguùthàsana can be done. Supta pàdànguùthàsana (side) is helpful take side leg to floor with belt then strongly revolve hip towards floor, so there is full elongation on inner thigh of lifted leg. If a helper is available they can have a double looped belt round ankle and round top groin of student’s (right) lifted leg and pull away from trunk, with right hand press down their left hip, hold student’s inner ankle with other hand. Alternatively one can have foot diagonally under student’s lifted leg buttock instead of the belt. It is important to remove the dent in the inner groin. Can also do supta pàdànguùthàsana (across).

Iyengar Yoga News 8 - Spring 2006

2. BLEEDING In the pre-menopausal phase bleeding can increase and the frequency of periods can increase. However, technically bleeding is only a real period if it occurs after ovulation. When there is bleeding which is not after ovulation one can do inversions. Baddha koõàsana in ÷ãrùàsana, baddha koõàsana in sarvàngàsana and chair sarvàngàsana are all helpful if done correctly so that the abdominal organs are levelised. Usually the problem of increased frequency of periods goes away after three months. Daõóàsana , baddha koõàsana , upasviùñha koõàsana , L-shaped svastikàsana and pàr÷va sarvàngàsana with bench, all have a drying effect.

For irregular periods one needs to balance glandular problems and relax the abdomen, minimising the inner irritation. Corine gave us three programmes: 2a) Programme for too frequent periods: Cross bolsters Pårvottànàsana Supta vãràsana (with bolsters) Matsyàsana Vãparita daõóàsana (with support for buttocks and brick) Matsyàsana in vãparita daõóàsana Jànu ÷ãrùàsana Parivçtta jànu ÷ãrùàsana Paschimottànàsana with brick Upasviùñha koõàsana (sitting & lateral) Parivçtta upasviùñha koõàsana Baddha koõàsana Supta baddha koõàsana 2b) Programme for too frequent and too heavy periods (only to be done after the third day) Baddha koõàsana (L-shape) Upasviùñha koõàsana (L-shape) Baddha koõàsana (sitting with props) Upasviùñha koõàsana (sitting with props) Rope ÷ãrùàsana in baddha koõàsana Vãparita daõóàsana in baddha koõàsana Supta baddha koõàsana (buttocks and sacrum upwards) Chair sarvàngàsana in baddha koõàsana Ardha supta koõàsana Setu bandha sarvàngàsana in baddha koõàsana Setu bandha sarvàngàsana in upasviùñha koõàsana Vãparita karaõi in baddha koõàsana or svastikàsana

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2c) Programme to do just after bleeding In between cycles add inversions and standings with the back against trestler with hand on brick. After the third day, the next programme can be done. Do the following for 10 days: Ardha chandràsana with trestler - to lift & turn lower abdomen, Vãrabhadràsana II with trestler - to lift & turn lower abdomen, Vãrabhadràsana III with trestler - to pacify abdomen Utthita pàr÷vakoõàsana with trestler - to lift & turn lower abdomen Prasàrita pàdotànàsana with support - to pacify abdomen Uttànàsana with supports Adho mukha ÷vànàsana with rope and forehead support øãrùàsana with brick - drying Sarvàngàsana with chair in Baddha Konasana - drying Vãparita daõóàsana with feet elevated Jànu ÷ãrùàsana with bolster - pacify abdomen Paschimottànàsana with bolster - pacify abdomen Upasviùñha koõàsana with bolster - pacify abdomen We looked at some of these poses for bleeding in more detail: øãrùàsana: the anal mouth has to go in and slightly down

as the pelvic plate goes up so that the internal organs lift.

If problems with these three actions do baddha koõàsana in ÷ãrùàsana - 1st lift hips up so perineum is level to ceiling, then anal mouth will go down, then anal mouth tucks in. Take the shins down to correct. Once all three actions are correct then lift internal organs up towards ceiling. Inner organs front back and side all have to lift together towards ceiling, ie levelise. Take care toes don’t tilt.

Baddha koõàsana: if front abdomen drops or lower

back drops lift buttocks on a raise until front and back are levelised. If there is a tendency to tilt the hips don’t use a lift instead focus on taking the tailbone in. It is essential to remove any tension in the diaphragm otherwise it is impossible to release the lower abdomen.

Upasviùñha koõàsana: raise the inner organs without

raising tailbone up. Move tailbone down. Inner organs have to go perpendicularly up. When hips are exactly levelised, feels fluid inside L-sshaped baddha koõàsana: this is difficult to adjust but very good to remove irritation. Always use a slight support under buttocks and knees (blankets) even if very flexible. One belt for each thigh. Suppor ts diagonally under thighs and shins according to hip flexibility.

Weights on bolsters in front of shins to push shins forward and slightly downward.

L-sshaped Daõóàsana: use vãparita daõóàsana bench or chair if bench not available. Three belts on thighs and weights on bolster on thighs. Hands on bricks if necessary. If there is heavy bleeding take the head back on a roll as this brings lightness in the lower abdomen.

Pàr÷va setu bandha sarvàngàsana: on bench with vãparita karaõi block & bolster for head. Do setu bandha

on the bench then teacher moves the bench to a diagonal position. Stay 5 minutes each side. This elongates the uterus and repairs it. Can also do with legs in baddha koõàsana , svastikàsana and matsyàsana.

Iyengar Yoga News 8 - Spring 2006

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How to do backbends for bleeding: one can see the general principles from cross bolsters and vãparita daõóàsana on a bench.When you want to lessen the flow: a) Pelvic area should be higher than rest of body b) Spread legs and raise on a height of 2 bricks. Belt between feet and weights on inner heels.

Both the above can be done on cross-bolsters and in vãparita daõóàsana on bench.

Vãparita daõóàsana bench is better than chair if available as

it supports the whole body. On the bench the sacrum must be lifted so pelvis is the highest point.To do this use a small piece of mat (approximately 2’ X2’) folded under sacrum/tailbone & legs apart The pelvis has to be level so the internal organs are levelised, to do this the pubic bone should be absolutely parallel to ceiling. Beginners should not stay too long (5 mins)otherwise it will cause irritation rather than reduce it . More experienced stay 10-15 mins.

Jànu ÷ãrùàsana: lengthwise bolster on thigh, lift

abdomen over and completely rest trunk without rolling the organic body. This stops hip tilting. But if stiff and feel squeezed inside then use bench with bolster on top.

Paschimottànàsana: can

be done in a similar way to jànu ÷ãrùàsana above. It can also be done sitting on bench or with a brick between the lower inner knee corners, support the head and a belt round ankle bones. Hit both outwards and inwards to give abdominal relief.

Standing poses for bleeding: Prasàrita

pàdotànàsana

with bolster for abdomen on stool. Lift abdomen up as for seated forward bends.

Weights for outer feet.

Front and back organs exactly levelised, adjust height accordingly.

Vãrabhadràsana III on stool. Have to levelise pubis before lift leg so support has to be correct height. Pacifies kidneys and internal organs.

Iyengar Yoga News 8 - Spring 2006

3. STIFFNESS Sets in along with hormonal changes, as these result in a natural fall in calcium, which in turn results in the spine narrowing and becoming crooked and compressed over time. The process starts at around 30 years of age. After menopause the joints become less flexible which can result in osteoporosis. The first sign of osteoporosis is the tailbone going back, and after 10-15 years this results in a bent over body. You have to act at the first sign. With osteoporosis it’s important to use supports because of the delicacy of the bone, but in all cases the spine shouldn’t be narrowed or hardened. The muscles move away from the bone and everything is soft so one loses stamina. It’s important to keep the groins and joints free and give extension of bone in the joint. When we get old lordosis comes in the dorsal and the sacrum becomes compact and lifeless.

Corine emphasised how as we age the muscles don’t work, so we need to use supports to help us learn how to make the muscles work again. For example, if there is a back problem do supported backbends, with a hip problem do supported standings (once the hip atrophies change the programme). We need to learn through the supports. She also noted how we need to work on compactness in the joints: Adho mukha ÷vànàsana: feet and hands together to get

the support to open the joints. (Incidentally this is also good for men, especially with respect to the gastric disorders they often suffer in middle age).

Standings: sciatica is very common as the groins become hard in which case all standings should be done with the trestler and front foot up as this allows the groins and pelvic area to get opened. In old age we need support for standings, for example, in trikoõàsana the front leg groin is closed and from the back the hip is closed and back.

Supporting the foot (toes up) and using a brick for hand improves the sacral action and the femur comes closer to the hip joint which gives relief as the muscles are no longer jammed.

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Vãrabhadràsana I can be

done diagonally on mat with front foot lifted up wall back foot crossed over. Work from root to turn, trying to levelise the hips.

Supta pàdànguùthàsana i: 1st bend the leg and get compactness of thighbone to hip then straighten without losing it. As with all the poses find the inner touch/inner feeling.

Bharadvàjàsana I: one needs compactness referred to above in all poses, eg in the spine. Corine also demonstrated this point in Bharadvajasana 1 in which there will be problems if the spine is loose. When turning to right look at right muscles in dorsal, lumbar, sacrum and see where they come away from spine - this area has to be taken in and then turn maintaining this. NB never push the ribs of a 40+ woman in adjusting this pose.

4. SWELLING/HEAVINESS Tends to occur in abdomen, legs and feet. For all these do: standings facing trestler or wall and decrease the quantity.

L-shaped daõóàsana (as before) L-shaped svastikàsana .

Baddha koõàsana and upasviùñha koõàsana with concave back.

Don’t do: Urdhva prasàrita pàdàsana , jathara parivartanàsana or nàvàsana as in this case they create pressure in chest, stress in brain and hot flushes and so create a fear complex.

Particularly helpful for leg swelling are: Urdhva prasàrita pàdàsana against a wall Setu bandha sarvàngàsana Vãparita karaõi And everything for opening the joint 5. HOT FLUSHES Generally these come because a key hormone is lost, and once the body is adjusted to this they don’t come anymore. In particular they occur because of contractions in the lower abdomen or sudden irritation of muscles. Do: Uttànàsana with head support Pàdànguùñàsana Pàda hasñàsana Pàr÷vottànàsana Prasàrita pàdotànàsana Iyengar Yoga News 8 - Spring 2006

Adho mukha ÷vànàsana with head support Slanting baddha koõàsana (instead of ÷ãrùàsana ) on setu bandha bench Forward bends Ardha halàsana Setu bandha sarvàngàsana Vãparita karaõi øavàsana NB Omit ÷ãrùàsana as it increases hot flushes Can also add paschimottànàsana and marãchyàsana I into the above programme.

If hot flushes suddenly come whilst in a pose when it was all right at first it means the stay in the pose was too long.

The person must come out of the pose and not hold so long. Poses should not require an excess of effort. There should be no irritation in the muscles. It is helpful to use a bandage for eyes and brain.

At pre-menopause the groins get hot, the inner groins get stiff and this causes lower back pain. Opening the pelvic rim and inner thighs is very important and considerably reduces hot flushes. Do standings facing a trestler as this reduces pressure on the body and decreases hot flushes, because there is no strain in the abdomen. The head can be rested on the trestler to keep the brain quiet and avoid irritation of muscles, which leads to hot flushes. vãrabhadràsana III with chest on a stool reduces hot flushes.

6. NERVE PROBLEMS Programme for pre-menopausal and menopausal: Supta baddha koõàsana Supta vãràsana Matsyàsana Chair vãparita daõóàsana øãrùàsana in upasviùñha koõàsana and baddha koõàsana Prasàrita pàdotànàsana Uttànàsana Jànu ÷ãrùàsana Paschimottànàsana Chair sarvàngàsana Ardha halàsana Setu bandha sarvàngàsana (bench) Vãparita karaõi Ujjàyi pràõàyàma I and II Sårya bhedhana pràõàyàma Chandra bhedhana pràõàyàma Practice of pràõàyàma is essential for inner balance,

patience and peace 24

7.

HIGH BLOOD PRESSURE Uttànàsana Adho mukha ÷vànàsana with supports Uttànàsana Prasàrita pàdotànàsana Adho mukha ÷vànàsana Adho mukha vãràsana

Forward bends with weights Supta baddha koõàsana Ardha halàsana (check the head position) Sàlamba sarvàngàsana (check the head position) or niràlamba sarvàngàsana against wall.

Setu bandha sarvàngàsana (check the head position) Vãparita karaõi (check the head position) øavàsana Pràõàyàma on exhalation.

GENERAL PROGRAMME FOR BEGINNERS AT MENOPAUSE Choose from: øavàsana Cross Bolsters Sàlamba pårvottànàsana Ardha uttànàsana Adho mukha ÷vànàsana Bharadvàjàsana Standing marãchyàsana Standings: Urdhva hastàsana Trikoõàsana Pàr÷vakoõàsana Ardha chandràsana Supta pàdànguùthàsana I and II Utthita hasta pàdànguùthàsana Tàóàsana - lying down hands overhead Supta vãràsana Supta baddha koõàsana Matsyàsana Pàdànguùña dandàsana - concave back Jànu ÷ãrùàsana - concave back, then with head support Upasviùñha koõàsana - concave back, then with head support Dandàsana - concave back, then with head support Backbends: 1st rope 2nd rope Vãparita daõóàsana - legs parallel Urdhva dhanuràsana (1st with support, 2nd without support) Iyengar Yoga News 8 - Spring 2006

Vãparita daõóàsana (1st with support, 2nd without support) Inverted poses - sàlamba/niràlamba sarvàngàsana (with chair) Ardha halàsana or ardha supta koõàsana Setu bandha sarvàngàsana Vãparita karaõi Lying pràõàyàma with ujjàyi and viloma II After pre-menopause start with standing poses: Ardha chandràsana Utthita trikoõàsana Utthita pàr÷vakoõàsana Then do twisting standings with trestler.

See also menopause programme on Yoga for Stress CDRom (available from IYA (UK) - see page 52).

Once menopause is established women have to: i) Do Standing poses ii) Elongate the bones iii) Lubricate the joints iv) Do Backbends v) Do Inverted poses vi) Remove the lump in the back vii) Do rope movements viii) Do forward bends with concave back ix) Open the groins Corine concluded that menopause must be lived as a passage to old age.The mind can get very negative - it is the first thing to say the body cannot do something and it ignites fear.The body must remain healthy to allow the mind to remain healthy.

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MENOPAUSE QUESTIONS Following Corine Biria’s teacher workshop at the IYA (UK) Bath 2005 Convention, Iyengar Yoga News asked her some questions on this important topic.

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ould you explain the main phases of the menopause and what symptoms occur throughout?

Menopause is divided into 3 separate periods: premenopause, menopause and post-menopause, (though science does not speak of post-menopause). Premenopause is the period when all the symptoms which occur before the stopping of the menstrual cycles appear. It generally covers the period between 40 to 50 years of age. Menopause is the span of time when periods have stopped but different kinds of symptoms are still disturbing. Generally it lasts for 10 years. Postmenopause is the time when the new balance of hormones has started, with a “new” body.

The symptoms are different during pre-menopause: Imbalance of periods, rhythm is not regular and quantity is not the same as before Bones become stiff Fatigue starts to be felt.

At menopause, when periods stop, some typical symptoms occur due to the hormonal reduction: High blood pressure Hot flashes which sometimes already occur towards the end of the pre-menopause phase Swelling and heaviness Nervous problems.

At post-menopause, hot flashes disappear but stiffness, nervous problems and fatigue are there until old age. In addition: The cardiovascular system becomes fragile The digestive system becomes weak and sluggish.

There is reference to specific sequences for each symptom of the menopause in Kirsten’s report from your workshop in Bath. Do these sequences also have specific benefits for men or other benefits generally for all?

What is directly related to woman’s hormonal exchanges and transformations belongs specifically to them only.

Men also get old! But they are not influenced by a hormonal system like women are. Men can go through their own problems with some specific programmes.

Iyengar Yoga News 8 - Spring 2006

Nevertheless, the ageing process means that the mechanical body degenerates; the physiological system becomes sensitive and perhaps fragile, which has direct effects on the nervous system. This is true for both men and women. And it is in this way that Guruji advises middle aged and ‘newly old’ people to practice as long as possible normally. Obviously, when handicaps occur, practice should be transformed. Avoiding self-pity and working hard but accurately to face old age is the best conduct.

The àsanas have this miraculous impact on every system of the body and we should have faith on a normal practice that works on every part of our body.

How should one approach their practice after passing through the menopause?

Passing through the menopause means that the period of old age has started. I heard Guruji saying that by getting old, yoga becomes physical yoga (he was laughing!). How each àsana should bring the sàdhaka closer to his body, to his bones, to his flesh is his work. Of course, the body becomes slower, but the actions should also be slow. The advantage is that the mind can learn how to move along with the body in a single rhythm, more slowly. This gives some relief to the load of the mind.

By getting old, we can see how the mind loses its concentration. By getting old, we can see that some people do not allow themselves to wait, to hear, to take their time.

It looks as if some are always in a hurry. How can they pacify this anxiety, to resolve the state of being “out of themselves” how to live within themselves? By dragging their mind along with their body, each second, not allowing them the chance to keep a scattered mind. By acting slowly with awareness. We invite them to act differently: Actions of the mind which lead to actions in the nerves Actions of the body which become essential to maintain good health not only of the bones, the tissues, the joints but also the physiological system specifically the digestive organs.

Each action should be done in a way to create a deep physiological and neurological effect inside. In addition, joy should be cultivated, the positiveness of the mind main26

tained to keep the mind as well as the body healthy. For that purpose, practice of backbends will be necessary.

They will also learn how to use their inner space to do the asanas. Indeed, they have the feeling as though their inner body gets dry and desiccated. The inner space has to be developed through àsanas , through pràõàyàma and through having a devotional approach within themselves as well as outside, with others. A good yoga practice should bring the same joy felt as before the menopause, I speak of the dynamic joy of youth.

How would you advise teachers to deal with menopause in their general classes, especially when teaching, for example, beginners?

I repeated many times that menopause is not a special symptom for which the teacher must put the pupils aside giving her a special sequence. A close understanding and working together between the teacher and the student is most necessary. The teacher must suggest methods to relieve the physical intensity of strenuous poses, for instance the standing poses which can be done with the trestler or at least with the wall, without lifting the upper arm, head resting in case of high blood pressure, or reducing the timing in case of hot flashes. The teacher must give these proper adjustments, though sometimes this could be quite demanding for the teacher. But, in my experience, keeping these ladies in the class and part of the class is very helpful for them as their anxiety of losing their identity and not being like other women vanishes.

However, in the case of the symptom of bleeding the teacher must be available for strict attention. The teacher should be sensitive enough to determine how to handle each case, separately or along with the class.

Would you advise students taking HRT to carry on taking their medication as well as practising menopause sequences?

Your question, in fact, opens different debates: The intake of hormones How to practise yoga when we take hormones.

First of all, yogic science did not wait for the latest statistics of science to know that intake of hormones would lead to heavy troubles like cardiovascular problems, for which hormonal treatment was advised at first, breast cancer and so on. The needs to maintain hormonal balance, healthy bones as well as youth are the reasons to use hormonal treatment. The passage between youth Iyengar Yoga News 8 - Spring 2006

and old age is the slowing down of two main hormones - progesterone and oestrogen. This slowing down leads the woman to an unbalanced state, and especially if her constitution is of Vata type, she will have to face more than the others with different typical symptoms of menopause. This unbalanced state should end up after some years to a new balance. But time is not equal to each one. It can be longer, sometimes much longer for some of them. That brings about a fear complex: when will all this finish and the new balance come?

The question is: is it worthy to postpone the change of hormones with HRT? Each woman has to question herself. Sometimes the hormonal unbalance brings so many emotional disturbances, physiological and physical disturbances that she should weigh up whether it is worse to take hormonal treatment with its heavy secondary effects or better to suffer, and cause those around her, family, friends etc suffering too. Unavoidably, she creates karma , whether in connection with her own health and body (physical/physiological karma ) or karma she creates with others (mental karma ). Yet, at all levels yoga should come to the rescue for this hormonal imbalance along with some new ways of thinking and developing ahi§sà towards herself as well as towards people around her by enhancing goodness and not what is sometimes the case, revenge, rancour and jealousy.

What is ahi§sà towards ourselves? Wrong use of smçti (memory) is harming the self. Remembering the cause of our dejections, chewing it, going over and over it, as we do in our western psychology, keeping the person in a painful state and instilling hi§sà (violence) not only towards others (the supposed cause of our dejections) but also towards ourselves as we keep poisoning our own self.

How to transform our thinking to preserve ourselves, not to allow the mental poison to circulate, not to find the cause of our failures or misfortunes in others is ahi§sà .

By preserving our own self, we respect our environment, our people, our beloved ones.

Women under HRT do not suffer or scarcely, from hot flashes, bony degeneration, headaches and strong fatigue.

Yet, the body gets older anyway, so the practice can be usual, but they should emphasise the work on bones due to the aging process. Because of the side effects, especially in the cardiovascular system, the body needs to do àsanas to maintain freely the blood circulation. The glandular system regulated by HRT is also over-working at a time when some hormones should settle down. Here inverted poses are very much required.

C 27

BATH CONVENTION 2005 Richard Agar Ward and Catriona Savage present their thoughts on Corine Biria’s teaching at the 2005 IYA (UK) national convention in Bath

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was a pupil attending Corine’s classes at the IYA(UK) Convention in Bath in early September 2005. I felt that Corine Biria’s teaching was completely faithful to the method of our Guruji, Yogacharya B.K.S. Iyengar. It was pure and precise and always pertinent. She did not teach with her personality but always remained clear, firm and effective. Corine emerges as a very dedicated and completely sincere pupil of Guruji as well as a very effective teacher and it is for this that she deserves our thanks and appreciation for teaching for the Association at Bath 2005.

Our Guruji,Yogacharya B.K.S. Iyengar recently remarked in an interview with the magazine “Yoga and Health” that àsanas and pràõàyàma “are meant to rehabilitate the habits that are built up by mannerisms.” He goes on to say that these promote education and guide the practitioner into a study of the self.

The challenge for pupils and teachers of his method is how to recognise, how to know these habits and mannerisms in yoga and how to know the means by which they can be confronted and changed. In àsanas and pràõàyàma our mannerisms give rise to habits that become defects. Responding to this challenge, teachers can bring about a free flow of intelligence and awareness in their own practice and guide their pupils towards the same goal.

Corine Biria addressed our defects in basic poses in such a way as to bring about the uplifting of the pupils she chose to correct, particularly those she brought up on to the teaching platform, and amongst the classes in Iyengar Yoga News 8 - Spring 2006

general. Her eye rapidly spotted several varieties of defects in utthita trikoõàsana for instance and she quickly showed pupils with a spectrum of arm and shoulder and upper back problems how they should do the pose.

Although she never taught by projecting herself she knew how to make corrections in such a way as to draw the attention of everyone amongst the two hundred or so of us in the large sports hall.

Sometimes she would grip a pupil’s arm and give it a noticeably strong adjustment to make it extend properly.

The gasp arose from the class, not from the pupil. The transformation was instantaneous and the revelation of the pose clearly visible, mentally and psychologically as well as physically. Other times she would impose less as required. She would see where a load fell or an imbalance or an area of strain arose in a pose such as årdhva mukha ÷vànàsana or uùñràsana and be able to understand the attitudes that produced the mistake and instil those necessary to remove the defect.

If we are taught and corrected as well as Corine taught and corrected us we can well understand how educative Iyengar Yoga teaching can be and how it does indeed guide the practitioner to reflect and go into a study of the attitudes, states of mind, areas of misunderstanding and ignorance within. What we can learn from such a teacher is not simply a matter of “notes” made and “points” jotted down but a way to approach one’s sàdhanà .

Richard Agar Ward 28

B

y Saturday afternoon some of us were ready for a well deserved rest. Workshops provided at the convention included chanting and ayurveda classes which were both well-attended and enjoyed by all I spoke to. Some however couldn’t resist the pull of a nice warm sunny day and the beautiful grassy areas in the University grounds where an afternoon of relaxation beckoned. The final entertainment for the day was provided after the evening meal and consisted of live folk music and a caller. After initial nervousness sufficient numbers of the brave and the bold came forward to take part in the dancing. A most relaxing and enjoyable way to end the day.

Iyengar Yoga News 8 - Spring 2006

For those of us at the convention with a little less experience Judith Jones provided some fantastic classes in àsanas and pràõàyàma. She skillfully adapted her teaching to suit the class who ranged from having just a few months experience up to several years. In her fair but firm approach she managed to extract that little bit more from the students; she certainly did from me.

Since all convention attendees returned home armed with one of the free CD’s of either Geeta or Prashant’s pràõàyàma classes recorded in India I hope that we will all have been inspired by Judith to go home and practice pràõàyàma a little more than we did before.

Cat Savage

29

EVENTS LISTINGS: YOUR GUIDE TO Avon Iyengar Yoga Institute

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

Bradford and District Iyengar Yoga Institute

C Alan Brown, 4th February - contact Jacky McGeogh for enquiries or tickets: 01282 868378

Alan Brown 01535 637359; alan@dianalan.plus.com

Cambridge Iyengar Yoga Institute

C Sallie Sullivan, 18th February - contact Philippe Harari on 01223523410 or at philippe.harari@runbox.com

Dorset and Hampshire Iyengar Yoga Institute

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

East of Scotland Iyengar Yoga Institute

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

Glasgow and West of Scotland Iyengar Yoga Institute

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

Institute of Iyengar Yoga in Sussex

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

Liverpool Iyengar Yoga Institute

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

www.cambridgeyoga.co.uk Sasha Perryman 01223 515929; sperryman@yahoo.co.uk

www.dhiyi.co.uk Elaine Rees 01202 48395; elainerees@europe.com

Rachel Woodward 0131 441 6405 rachel_leo@hotmail.co.uk

www.gwsiyi.org Fiona Dewar 01413572175; deepchandi@hotmail.com

__ I

www.iiys.org.uk Brian Ingram 01444 236714; brianiyoga@aol.com

Judi Soffa 0151 7094923 mail@yogastudio.f9.co.uk Iyengar Yoga News 8 - Spring 2006

30

IYENGAR I NSTITUTES I N T HE U K Midland Counties Iyengar Yoga Institute

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

Manchester and District Institute of Iyengar Yoga

C Debbie Bartholomew, 18th February C Jeanne Maslen, 4th March C To be announced , 8th April, 20th May C Jawahar Bangera, 2nd, 3rd and 4th June C To be announced , 15th July, 16th September

North East Institute of Iyengar Yoga

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

North East London Iyengar Yoga Institute

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

Oxford and Region Iyengar Yoga Institute

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

Sheffield and District Iyengar Yoga Association

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

South West Iyengar Yoga Institute

C Richard and Kirsten Agar Ward, 18th/19th February C Anita Butcher, 22nd April C Frances Homewood, 27th/28th May C Richard and Kirsten Agar Ward, 27th/28th July

www.mciyi.co.uk Brian Jack 01789 205322; jacksis@aol.com

www.iyengar-yoga-mcr.org.uk Janice Yates 01613 683614; mdiiyoga@amserve.net

Gordon Austin 01915 487457 yoga@austinmg.fsnet.co.uk

www.neliyi.org.uk Ros Bell 020 834 09899; r.j.bell@open.ac.uk

O . R . I . Y. I .

www.oriyi.org.uk Philip Brown; 01635 35465 philip-brown@btconnect.com

www.yogasheffield.org Jo Holliday; 0114 2684210 j.c.holliday@sheffield.ac.uk

www.swiyengaryoga.ukf.net Jean Kutz 01872 572807; jean.kutz@tesco.net

Affiliated Iyengar Institutes are non profit-making membership organisations committed to promoting the practice and philosophy of Iyengar yoga in their areas.They offer a wide range of classes and workshops led by qualified teachers with years of experience. For details of classes and local teachers please contact the people listed above. The membership fee brings you membership of both IYA (UK) and the Institute. As a member of both organisations you are entitled to: local newsletters, free copies of Iyengar Yoga News twice a year, local events and classes at reduced prices, discounts on national IYA(UK) conventions, the opportunity to network with other Iyengar yoga practitioners.

Iyengar Yoga News 8 - Spring 2006

31

A scrapbook of pictures from the IYA (UK) Bath 2005 Convention.

All convention photographs were taken by Kirsten Agar Ward and Rachel Lovegrove.

Iyengar Yoga News 8 - Spring 2006

31

PREGNANCY AND YOGA In an article for qualified Iyengar teachers, Judi Sweeting writes about yoga and pregnancy

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was asked by the Ethics, Membership and Certification Committee to write this article; I have researched this area thoroughly and sincerely hope that what follows will help to clarify what some teachers find confusing. The reason for the article came about because it was reported to the EMCC that some Introductory Teachers were teaching specialised pregnancy yoga classes. Also some Introductory Teachers had attended a Pregnancy Training course with The British Wheel of Yoga.

It is very important that you all read your Teachers’ Handbook thoroughly. Please refer to pages 13/14 where there is a letter from Guruji B. K. S. Iyengar regarding the teaching of yoga asanas to pregnant women and some notes on pregnancy; both of these pages make it quite clear that the teaching of pregnant women is a very serious undertaking.

Also refer to page 34 where it details the level of certification required to teach “therapeutic yoga classes” and then page 46 regarding “mixing methods”. These two references make it quite clear that only those teachers holding Intermediate Junior II and above may teach “Pregnancy classes”.

It is our duty to teach the methods approved by B. K. S. Iyengar and his daughter Geeta Iyengar to pregnant women, not to mix the teaching with any other method of yoga or “holistic therapy”.

If you hold an Introductory Certificate you may teach pregnant ladies whom you have taught for some time. If you hold an Intermediate level II Certificate you are allowed to run pregnancy classes and you may teach women who are new to Iyengar yoga as long as they are healthy and do not have a pre-disposition to miscarriage. If there are any health issues or complications then you must refer to a senior teacher for their advice and they may in turn contact Punethrough the Assessment and Teacher Training Committee of the IYA for further advice. This applies to pregnant women who may be beginners or experienced yoga practitioners.

Guruji B. K. S. Iyengar himself has very recently said that since times are changing and there is more and more interest in practicing yoga during pregnancy, simple àsanas can be taught without any risk. However, it is very important to keep in mind that pregnant ladies should create space in the abdominal organs so that there will be no unnecessary pressure on the organs. You must watch their breathing and see that it is smooth in whatever àsanas they do. Also, more attention should be paid to strengthening the spine in àsanas like ardha chandràsana (concave action), pàr÷vottànàsana (concave back), prasàrita pàdotànàsana (concave back), uttànàsana (concave back), all with correct Iyengar Yoga News 8 - Spring 2006

supports according to the needs of the ladies. All forward bends can be taught (sitting upright) with a concave back. bharadvàjàsana I, marãchyàsana III where the leg is placed in such a way that the bent leg does not touch the abdominal organs can also be taught. Baddha koõàsana, supta baddha koõàsana, upasviùñha koõàsana (sitting upright, concave back) and vãràsana can be taught. Regarding inverted àsanas, these should not be taught to beginners (if there is bleeding get advice from a Senior teacher).

However, setu bandha sarvàngàsana (legs parallel to the floor or higher, pelvis on support, feet against the wall) and vãparita karaõi may be taught without fear. Viloma pràõàyàma in a seated pose can also be taught.

In February 2006 there will be a new book published entitled Iyengar Yoga for Motherhood * written by Geeta Iyengar, Rita Keller and Kerstin Keller-Khattab.The following information was given to us by Rita Keller: “For beginner students - they can be taught a safe programme for the time up to week 14, standing postures (i.e. utthita trikoõàsana, utthita pàr÷vakoõàsana, ardha chandràsana, pàr÷vottànàsana, prasàrita pàdotànàsana) only when they are healthy and there are no signs or dispositions for miscarriage. For the advanced students, they should practice with care, avoiding asanas that have a thinning and wringing action like parivçtta trikonàsana, parivçtta pàr÷vakoõàsana, ardha matsyendràsana III (this is of course also valid for the beginners); pressing and compressing actions like paripårna nàvàsana, årdhva prasàrita pàdàsana; and thinning actions like årdhva dhanuràsana. Dwi pàda viparãta dandàsana with feet on a support the height of the buttocks is ok.”

I suggest that you read “Yoga a Gem for Women” by Geeta S. Iyengar, look at all the sections on pregnancy. We should encourage aspiring “mums” to be healthy before they become pregnant, to keep themselves calm and confident during pregnancy and take proper care of themselves after delivery. In “A Matter of Health” by Dr. Krishna Raman you will find a section on pregnancy to add to your knowledge.

Those of you have been to Pune will have many DVD’s or CD’s and there is a great deal of useful information to be found where Geetaji has taught abroad and conducted classes where women’s problems have been covered. C

Sincere thanks to B. K. S. Iyengar (via Penny Chaplin) and Geeta S. Iyengar, Rita Keller and Kerstin Keller-Khattab (via Judith Jones). * We will inform teachers and also post details on the website as soon as this book becomes available.

32

LILIAN BIGGS 1925-2005 After Lilian’s death on the 21st October 2005, tributes have been pouring in from her friends and students; we could have filled half the magazine with them.The next few pages offer a selection of what people had to say about Lilian, both on the occasion of her 80th birthday last year, and following her death. Full versions of all of these tributes and more can be found on our website www.iyengaryoga.org.uk Lilian became my student and friend in the early 70’s and she rarely missed a class with me in Manchester. She accompanied me to Pune many times, and became a constant reliable friend and teaching colleague, not only to me but my family as well. Lilian’s Yorkshire humour was well known and at the weekends in Pune, she always came up with good fun ideas to keep the groups I took to Pune from being ‘home sick’. Lilian was always a willing volunteer. She worked hard to gain her Junior and Senior Teaching Certificates, so that she could help the BKSIYTA with Assessments as an Assessor and Moderator. She became the Treasurer of the National Association, holding this Honorary post for many years, as well as establishing the Bradford lyengar Institute.You will be sadly missed, Lilian, by us all, but always fondly remembered.

Jeanne Maslen

I met Lilian on our first trip to Pune for an Intensive with Guruji in January 1977. Since then our paths have crossed many times as assessors, moderators and on the BKSIYTA committees and most important of all in classes given in Pune by Guruji, Geeta and Prashant and Jeanne in Manchester. She was full of fun, of enthusiasm for anything she did. If she took on a responsibility she did it to the best of her ability. In difficult times she was always able to bring a smile onto our lips and we didn’t feel so bad. She was a family person and very proud of her five children and her grandchildren. She was especially pleased that the teaching of this wonderful subject of Iyengar yoga was being continued by Sheila and Gerard. Lilian we shall miss you very much but your memory will remain with all who came in contact with you in the yoga world. We hope to continue with as much dedication and energy as you had.

Tricia Booth

Those of us who have been Lilian’s regular students have been so lucky. Over the years she never seemed to change, bringing limitless enthusiasm and energy to her teaching. Every week she shared her knowledge and experiences learned directly from Mr. Iyengar’s teaching. Lilian had the extraordinary ability to get so much more out of us than we ever thought possible and the insight to see our potential long before we could. Somehow she instilled in us a determination to try harder and go further without it being obvious and we always responded. She leaves a gap that can never be filled but her unfailing dedication to promote Mr. Iyengar’s teaching will stay with us. Her integrity and modesty were an example for us all. Her ability to spot a mistake from the far corner of the room and her instant understanding of how to correct it will be imprinted on my mind. Although Lilian is no longer with us her spirit, her love of Yoga and her students will live on in all she touched and I hope we can share a little of that with those whose lives we touch too.

Liz Tonner

Iyengar Yoga News 8 - Spring 2006

34

Lilian was my first yoga teacher. I can still remember the first time I met her and the look she gave, sizing me up, as I signed on for my first yoga class 26 years ago. I think even at that point I knew she was going to play an important part in my life. She could be incredibly blunt; I recall one student describing their first encounter with Lilian as being savaged by a sweet little old lady! She was a devoted disciple of BKS Iyengar and stuck faithfully to his method. Lilian was full of warmth and compassion and wonderfully down to earth. A wry sense of humour and inexhaustible supply of anecdotes, combined with an infectious enthusiasm for yoga made her an extremely popular teacher with a large following. That popularity also resulted from her great passion for yoga and considerable knowledge and experience built up over many years with 18 visits to Pune. She was a determined and hard working yoga practitioner with a seemingly inexhaustible supply of energy and right up to the time of her death she was still taking 6 classes a week as well as teaching all over the country most weekends.These qualities meant that she became something of an institution in the Iyengar Yoga world, being regarded as almost super-human by some. Her sudden and unexpected death painfully reminded us all that this was not the case.

Alan Brown Dear Lilian, I’m writing to let you know that we miss you, and how!

We miss your sense of humour, optimism, and positive attitude, And we miss too, your knowledge and fortitude.

We thank you for bringing Iyengar Yoga to our neck of the woods, The mats, belts, blocks and books.

You’ve treated us all as one of your own, And the legacy you’ve left behind, we shall follow from flesh ‘t’bone.

The day you left us for another place, Well, we’re still distraught, bereft, and long to see your face, But rest assured and in peace---That you’ve left us united, strong, and at ease.

The classes will continue, tho’ you’re a tough act to follow, As just at the moment, we’re feeling so so hollow------But as you’ve so often said,”come on!! you need to get on”!

So we’re getting up and moving on!

You’ve been my teacher for 31years, Accentuating the positive, and allaying my fears, I can hear your voice, as I practise, ringing in my ears------Lift here, press there open this, as you’ve instructed over the years!!

And so,dear Lilian, I send you my love, and good bye, Beryl Bawcombe.

Iyengar Yoga News 8 - Spring 2006

Lilian was an utterly dedicated Iyengar yogi, very humble as to her own status but uncompromising on passing on Guruji’s instructions, in which she had total faith because she’d seen him give them and seen them work. But her Yorkshire-lass forthrightness had no truck with misplaced sentimental reverence: she would relate with chagrin how she had gone on an Intensive to Pune but been assigned along with Jeanne to take notes instead of taking part; at one point Mr. Iyengar asked people to lift their arms to feel the stretch of the armpit and she did so. He shouted at her to take her arm down as she was only supposed to be note-taking! “and we had to pay full price for the course”, she grimaced. Lilian was the finest teacher one could ever hope for and was always so kind and supportive that we feel we have lost a friend and guide as well as a teacher. She lived the life of a yogi, dedicated and fearless, full of vigour and virtue and teaching up to the last moment.

Her students are all immensely proud of her. I will miss her more than words can say.

Alice Appleton

35

BDIYI CELEBRATIONS FOR LILIAN’S 80th BIRTHDAY

by Ann Bresnihan They came from Bradford, Leeds, Huddersfield, Wakefield, from Lancashire and even from further away. The eldest was 89, the youngest was weeks old, 150 people poured into the sumptuous Edwardian ballroom of Bradford’s former railway hotel. There was serious glam, smart casual and just very relaxed. They mingled under the huge chandelier while the band played Glen Miller and dance music from the fifties.

After supper they got down to the serious business of the evening… the paying of tributes to Lilian Biggs born on the 20th September 1925, champion cyclist, expert ballroom dancer, great grand-mother and yoga teacher extraordinaire. She became an Iyengar teacher in 1974 and obtained her senior certificate in 1981. She has been to Pune to attend Mr Iyengar’s and Geeta’s classes 18 times, often with Jeanne Maslen. Readers of Iyengar Yoga News will have read Lilian’s own account of her experiences in Pune in the last issue. Not only has Lilian introduced thousands of people to yoga, she has also trained over 50 teachers, and has trained others to become trainers of teachers. She has served her time as a moderator and an assessor and for many years has been running residential weekends in Yorkshire. She has taught abroad as well as at many national and regional events. Lilian has also contributed hundreds and hundreds of unpaid hours over the year to building the Iyengar Yoga Association. Locally, she was a founder member of the BDIYI and has been its treasurer for many years. She was also treasurer of the national committee for 10 years.

Speaker after speaker talked about Lilian’s energy, her commitment to the highest possible standard of yoga and her incisive wit. The final tribute came all the way from Pune from Mr Iyengar himself who wrote:

Some of you will know that the Bradford and District Iyengar Yoga Association celebrated Lilian Biggs 80th birthday with a ‘This is your Life’ party at the Midland Hotel in Bradford on Saturday 1 October. The word ‘inspirational’ was used time and time again at the celebration, by those who attended her funeral and by the numerous people who feel her loss. For me the 3 outstanding qualities that Lilian possessed that made her so inspirational to me were, first, her strength and courage - both in her personal life bringing up 5 children after the sudden early death of her husband and in her yogic life, going to India in the 1970’s to learn from Mr Iyengar. Secondly, her humility. Lilian in her teaching would often say - ‘these are Iyengar’s own words’ but we all knew that Lilian had worked hard to translate those words into understanding so that she could inspire everyone that she met - not just taught. Lilian also took great delight in the achievements of her students - but those of us who she taught knew that the achievements were due in part to her inspirational teaching and constant support. And finally but perhaps most important her fun and joy in life - when I write of her now although I am sad I have to smile - because Lilian made one smile - even in the most difficult of postures.

Pat Ashton

Lilian with daughter Sheila, in India

“It is heartening to hear that you are all celebrating the 80th Birthday of Lilian Biggs. A very devoted student of yoga since the day she embraced it and I am sure her energy is enough for you all to embrace the subject with more vigour. A fine lady is celebrating her 1,000 full moon sight. Please convey her our best wishes and may God bless her to live a full 100 years With Love and Affection BKS Iyengar” Iyengar Yoga News 8 - Spring 2006

Lilian with son Gerard 36

THANK YOU from Sheila Haswell & Gerard Biggs Gerard and I (together with our sister Maureen and brothers Stephen and Paul) would like to thank so many of you for your cards, e-mails, donations and messages of sympathy and condolence following the death of our mum Lilian. We would have liked to thank each one of you individually as we know that Lilian meant a lot to you all but with over 300 cards and messages together with donations of over £2400 to World Vision* it would be an impossible task.

We always knew she was special, as a mum she was one of the best. She was our rock after our father died 32 years ago and with five teenagers in tow she turned to yoga for her strength. We encouraged her to do the teacher training course and to go to Pune to study even though she had to take out a bank loan for her first visit.

BKS Iyengar inspired her and she brought back his teachings to those of us who hadn’t been to Pune. In her turn she inspired so many, she gave us hope when we might have given in. In the cards we received it was the word “inspiration” that was ever present. For those of you who have been touched by Lilian’s teaching, by her kindness, by her enthusiasm, by her determination, take that seed of inspiration and nurture it - let it grow, let the teaching continue.

She was our mum but we have been happy to share her with you all; a small person who reached so far, and yet she probably didn’t realise quite what an impact she had on so many lives.

We thank you for your thoughts and prayers.

Sheila and Gerard * We chose World Vision for donations in order to continue a thread which both Lilian and I chose for our birthdays this year, my 50th and her 80th.We both wanted to help others less fortunate than ourselves, to celebrate life as we were doing, so we asked for any gifts to be via World Vision. They provide help to deserving families in the form of sheep, chickens, fruit trees, training, garden tools and much more for people in developing countries. Although Lilian’s sudden death came as a shock, her family felt fortunate that we were able to have a proper funeral with a lot of family togetherness to help one another after such a great loss. World Vision sends aid to areas in the world where natural disasters have robbed families of their dear ones and also of the chance for them to have a proper funeral. We wanted to help these people in their grief and we thank you for your support. All donations will go to the Pakistan Earthquake Appeal, a tragedy which we know touched Lilian and which is desperate for help.

World Vision: www.worldvision.org.uk; Tel: 01908 841010

Lilian with her 5 children, taken on her 70th birthday

Lilian with daughters Maureen and Sheila, taken on her 80th birthday

Please convey my heartfelt condolences to Lilian’s family who have lost their loving mother and grandmother. She was a fine noble woman who not only took care of her family but also was close to the yoga family who all loved her for her lively life. May God bless her soul to rest in peace.

With sympathies, B. K. S. Iyengar Iyengar Yoga News 8 - Spring 2006

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TALES a nd L EGENDS o f t he SAGES i n L IGHT o n Y OGA

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ne day, Lord Brahma and Lord Shiva were arguing.The devas [angels] fled the enraged Shiva, whose wife Parvati was sorely afraid. “Durvasam Bhavati me”, she said to him:“It is no longer possible for me to live happily with you”. Realising that it was his outburst which made his wife unhappy, Shiva decided to rid himself of his ire and inflict it on someone else.

His choice fell on Durvasas. Here are the two best known versions of this episode:

The first relates that the chaste Shivalati carried her leprous husband on her back to the house of a prostitute, Ugrashravas, who damned him, promising that he would die of a smashed skull at daybreak. To save her husband, Shivalati thwarted this curse and solemnly vowed that there would be no sun-up on the morrow.

Dawn drew near and the sun did indeed fail to rise, throwing all and sundry into confusion. The whole world remained shrouded in a veil of darkness. Panic gripped the hearts of the people and even of the gods, who called for help to Anasuya, the wife of the saptarishi Atri, and the living incarnation of chastity and wifely devotion. Seeing that Shivalati was loyal to her husband, who was stricken by the prostitute’s curse, Anasuya drew on her virtuousness to quash Shivalati’s vow, and the chaos came to an end. Much relieved, the Trimurtis (Brahma, Vishnu and Shiva) rewarded Anasuya with a wish. She requested that Brahma, Vishnu and Shiva (Maheshvara) be partly incarnated through her, and therefore bore one son to each god: Chandra to Brahma, Dattatreya to Vishnu, and Durvasas to Shiva, after he had poured his anger into her.

Iyengar Yoga News 8 - Spring 2006

Durvaasaas was infaamous for his wraath.

His iraasccibility was a gift from Shivaa.

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nother version recounts how one day Shiva was defeated in combat by Brahma, and took refuge among the Nara-Narayanas who were doing penance in the Himalayas. He explained his situation to the sage Narayana, who urged Shiva to take his spear (shula) and pierce his own hand. When Shiva did so, three streams of blood flowed from the wound onto the rishi’s hand. One stream flowed towards the celestial sphere, another into a skull held by Shiva, and from the third was born Durvasas.

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ther events in the life of Durvasas have been recounted: Durvasas once went to Dvaraka where the Lord Krishna and his wife Rukmini took care of him. He mostly lived quietly and ate frugally, but occasionally he would destroy everything before him and spread unrest. Krishna and Rukmini served him according to his wishes. One day, the sage asked Krishna to prepare rice milk and enquired whether he could spread it over the Lord’s body.

Krishna agreed, but excepted his feet.

Thereafter, instead of sitting on his chariot, Durvasas rode on Krishna and Rukmini as if they were horses and sped towards the forest. Along the way he whipped his ‘steeds’ one after the other, but neither Krishna nor Rukmini took offence. Entering the forest, Durvasas stopped and blessed Krishna: all those parts of his body covered with rice milk would hencefor th be invulnerable. This blessing protected Krishna later when he was Arjuna’s charioteer during the war of the Mahabharata, on the battlefield of Kurukshetra. Yet long after the war, it proved of no value when a poisoned arrow pierced his foot and slew him.

In B.K.S. Iyengar’s classic book, Light on Yoga, he describes 200 postures, thirteen of which are dedicated to the great sages of ancient India.

Tales and Legends of the Sages in Light on Yoga is a small book by Corine Biria, in which she provides readers with a brief outline of the rich past of the ancient civilisation of India and tells the stories of the sages featured in Light on Yoga.

The book is printed in English and in French, and starts off with a section on The Sages in Mythology in which Corine defines what is meant by a ‘sage’ and describes different categories of sages. She goes on to write about what distinguishes a sage from an ordinary human being, and the role of sages in their social, political and literary context.

Iyengar Yoga News 8 - Spring 2006

Section 2 names all of the thirteen sages mentioned in Light on Yoga and sets them within the context of the yogàsanas .The main section of the book tells their tales, illustrated with photographs from Light on Yoga.

Tales and Legends of the Sages in Light on Yoga, by Corine Biria, is published by the Association Francaise de Yoga Iyengar (AFYI) and can be ordered directly from them.

Contact details: 141, Avenue Malakoff 75016 Paris email : afyi@wanadoo.fr www.yoga-iiyengar.asso.fr 39

A HOME OF OUR OWN Maragret Ellison describes how the Manchester and District Institute of Iyengar Yoga finally managed to purchase its own premises.

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arly in November 2004 we were informed by the owner of our building that 134 King Street was being put up for auction the following January. We were shocked to say the least - shocked at the short notice shocked into action!

We could not afford to wait and hope that a prospective buyer would renew our lease. Where would we possibly find a place so suited to our needs and at a price we could afford? What about our members - would they stay with us until we found another centre? Our immediate reaction, albeit a cautious one, was to buy the building. After all, this was what we have been working towards ever since the concept of a home for Iyengar Yoga was born.

Many of the newer members may not be aware that the idea was first suggested more than thirty years ago by a small group of Iyengar teachers and students. They were the first MDIIY committee and held their meetings in each other’s homes. Classes and techins were organised each month. They were held in large halls, town halls, sport centres and schools. The profits from these events became the Building Fund.

The Fund benefited greatly over the years from the many fees donated by Mr. Iyengar when he visited and taught in the UK. We extend our gratitude to Guruji and are pleased to make possible his long-held wish for an Iyengar Institute in Manchester.

An article in my old files caused me to reflect on the

Iyengar Yoga News 8 - Spring 2006

second important step towards our goal. Early in 1988 a working party was formed to investigate all aspects of buying a building - what ideals we had !! Obviously, we did not have sufficient finances at that time so renting was our only option. Four years later, this became possible when the old clinic (as our building then was) was available to rent.

Our third step was taken with such confidence because the Tameside area was well covered by our teachers.

Indeed a well established group (T.I.Y.T.A.) was already in place. Working like a mini Institute, we held regular meetings, yoga days and arranged transport for students to MDIIY events. Most of our first members were brought by local teachers transferring from Local Education classes and most importantly, Jeanne switched all her classes to Dukinfield.

Since then, many other students and teachers have supported us in various capacities - administration, fund raising, committee work, especially our long serving Chairman, Secretary and Membership Secretaries.

The majority of the ÂŁ170,000 needed to buy the building has come from the MDIIY funds but we have been very fortunate to have been given an interest-free loan by our very own Fairy Godmother. This most generous gesture really made the dream a reality.

It is with great pleasure and tremendous optimism that we are now able to take our fourth step and with the continuing support of all our members it will be the most confident and successful yet.

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YOGA SHOW REPORT Janette Browne was instrumental in organsing our presence at last year’s Yoga Show at Olympia; she presents a brief report and some images from the Show.

Our stand was close to a sculpture feature where people could sit and relax.We had the videos of Mr Iyengar practicing running constantly; this meant that they very often sat and watched. Naturally, these impressive videos of Mr Iyengar generated all sorts of questions, including ones about training and classes. We were able to give out the newly published teacher’s directory in answer to these questions; it was great to have such a beautiful brochure to hand out. The brochure was put together as a response to enquires made in 2004 and thanks to much hard work from Leza Hatchard and Philippe Harari at the last minute it all came together! A key purpose of the brochure was to begin educating the public at large about the Certification Mark.

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he yoga show this year was somewhat different to the event last year. The organisers had moved the event to a much larger venue, making space for 11,000 places in workshops. This was due to the great popularity of the workshops last year. They had also made much greater provision for lectures and demonstrations.

Finally, our thanks go to all the volunteers who turned up to staff the stand; the response from the Association was terrific.

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The IYA(UK) offered two workshops given by Jayne Orton and Judith Jones, a lecture given by Jayne and a demonstration conducted by Judi Sweeting. There were also two children’s workshops given by Korinna Pilafidis Williams. We decided to keep the workshops at a beginner’s level in the knowledge that there would be a great many people from other schools of yoga wanting to experience Iyengar yoga for the first time.

The demonstration went down very well. John Ferrabee, Edgar Stringer, Tig Whatler, Steve Lamont and Matthew Greenfield were put through their paces by Judi. One comment I heard after the demo was ‘that was the first real yoga I have seen this whole weekend’.

This year we were lucky enough to have a much larger stand since the planning of the Show began much earlier.

Our stand was 3 x 3 metres and was designed and put together by Kate Rathod, who did a great job in making it look spectacular with all those great photos of Mr Iyengar.The intention was also to give out a signal of the IYA (UK) being a very professional organisation: comments we received indicated that we had achieved this.

Iyengar Yoga News 8 - Spring 2006

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ANNOUNCEMENTS 3rd ANNUAL GENERAL MEETING of the Iyengar Yoga Association (UK) to be held at 2.00 pm on Saturday the 17th of June 2006 at Brunel University AGENDA 1. Welcome from the Chair 2. Apologies for absence 3. Minutes of AGM 2004 - approval 4. The Chair’s Report: Judith Jones will make her report to the meeting. The meeting will be asked to approve the Chair’s report.

5. The Secretary’s Report: Joe Burn will make his report to the meeting.The meeting will be asked to approve the Secretary’s report.

6. The Treasurer’s Report: Judith Richards will present the accounts for the previous financial year. The meeting will be asked to adopt the accounts.

7. The Membership Secretary’s Report: Louise Cartledge will give a report on the current membership situation. The meeting will be asked to note her report.

8. Motions to the AGM: - constitutional amendments - other motions Standing Committee Reports will be circulated prior to the meeting for information.

The meeting will be asked to note these reports. i) Management Committee - Judith Jones ii) Ethics & Certification -Elaine Pidgeon iii) Assessment & Teacher Training - Tricia Booth iv) Planning - Margaret Carter v) Communications and PR - Philippe Harari vi) Archives & Research - chairperson tbc

Iyengar Yoga News 8 - Spring 2006

First Aid for Iyengar Yoga Teachers

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he IYA Executive Council has decided that all pracxticing Iyengar Yoga teachers should have a First Aid Certificate. This may increasingly become a requirement for teachers teaching in sports centres or in Adult Education Classes but it is in the interest of all teachers to have completed a basic First Aid Course to enable them to deal competently with an accident or emergency in a class situation.

In order to give everybody a chance to comply this requirement will be phased in gradually.Teacher trainers should note that all candidates being entered for Introductory Level 2 Assessement from next October onwards will need to show that they have completed a CPR (Cardio-Pulmonary Rescussitaion) First Aid Course with a recognised organisation such as St. John Ambulance or the British Red Cross.

Trainers, local associations or groups of teachers wishing to get together to organise a course should contact a local branch of a First Aid Organisation. St John Ambulance will lay on courses for organisations or groups of individuals. Alternatively, individuals may apply to join a course run by them. Cost is dependent on the type of course and numbers attending. Obviously getting a group together would be a good option as the course may be tailored to the needs of yoga teachers and the cost would be less.

At the moment this is advisory only, but we urge all teachers to make an effort to comply as eventually it will become a requirement. It is hoped that Institutes will take responsibility for organising courses for teachers in their area and where there is no local Institute, teachers will get together to organise this for themselves.

Note: any teacher who has recently taken a First Aid Course covering CPR with any recognised and reputable organisation is already covered and would not need a further qualification.

For further information or advice please contact me: Alan Brown (Secretary, Assessment & Teacher Training Committee) alan@dianalan.plus.com 01535 637359 42

IYENGAR YOGA DEVELOPMENT FUND

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very certificated Iyengar Yoga teacher around the world pays an annual sum to their national association for the use of the Certification Mark (CM). This allows them to use the Iyengar name and to display the CM logo on adverts and leaflets, thereby identifying them as a properly trained Iyengar teacher. The amount due from each UK teacher next year will be £30. This money is placed in a separate bank account and after costs are deducted 60% is sent to Guruji in Pune, and the other 40% makes up the Iyengar Yoga Development Fund in the UK (IYDF).

Guruji generously gives a great deal of his personal income, which includes the 60% sent to him, towards development projects in the village of Bellur, India, where he was born and which he hopes will become a model village. He is also donating all of the proceeds of his latest book, Light on Life, to this same purpose. In that book he refers to financial difficulties he has experienced throughout his life, and says “It is really only just recently that this current of the river has run smooth for me. I live as simply as ever, eat the same, only, with age, considerably less, but I no longer need to worry, and whatever surplus there is can go to projects for schools and irrigation in the village of Bellur, where I was born and that I left in 1925”.

The 40% that Guruji has left in our hands is for carrying out similar work here in the UK. As Guruji wrote in a recent letter about the IYDF: “Like India you may also have places like slum areas where one can go and teach using this amount for the betterment of their health. I want yoga to be practiced by the poorest of the poor who have the capacity to endure and to learn fast”. We do not have slum areas exactly the same as in India; poverty is much more widespread there than it is here.

However, there is poverty and deprivation in the UK and recent figures show that the gap between rich and poor at the present time is greater than it has been since the time of Charles Dickens! Furthermore, the link between poverty and ill-health is very well established in research.

The IYDF Committee has decided to launch a project to provide yoga classes to people who would otherwise not be able to afford them and who could benefit a great deal from them. We wish to start by providing around five regular classes in different areas of the country.

The classes would be arranged through existing chariIyengar Yoga News 8 - Spring 2006

table agencies and would be aimed at people who have suffered great deprivation and hardship e.g. homeless people, battered women, drug addicts etc.

The agencies through which we arrange the classes would be responsible for identifying students and letting them know about the classes.

In many cases, the agencies will be able to provide suitable venues, but if necessary the IYDF will pay to rent a hall.

The classes will be straightforward beginners’ classes, using a minimum of equipment; we do not want to invest in equipment until we are sure that a class will carry on for some time.

Although the classes will not be remedial or therapeutic as such, the nature of the students means that only senior teachers (Intermediate Junior level 3 or above) should teach these classes.

The IYDF would pay a nominal fee of £20 per class to the teacher; we appreciate that this is less than many teachers make normally, but this is an act of charity and keeping the fee low will allow us to sponsor more classes around the country.

We could charge students a nominal fee for these classes (perhaps 50p), but this would be discussed with the agencies through which the classes are being arranged.

In order to get these classes up and running, we have written to all senior teachers asking them if they are willing to take this on, and if they can identify a suitable agency with whom they can work. However, the other way round would be to identify the need first, and then find a teacher who is willing to meet it.

If you are aware of an agency in your locality that you feel would benefit from this project, please let us know. Also, we are looking for an IYA member to join the IYDF to coordinate this particular project.You can contact us via Philippe Harari: 01223 523410; philippe.harari@runbox.com Only half of the IYDF money has been earmarked for the project described above.The other half will go towards a second project, quite different but equally important. We would like to set up an IYA (UK) Education and Training Centre.We would have to start off with relatively modest premises and these would house a library containing books, CDs and DVDs, and an Iyengar archive. The IYA already has an Archives Committee, which has started 43

collecting materials but we have nowhere to store them.

We could perhaps use the centre as a base for selling Iyengar books etc. We would also use this centre for IYA meetings and for running small training courses for teachers. If we managed to get somewhere large enough, we could even use it for teacher assessments.

This project is still at a very preliminary stage. For one thing, we will need to raise a lot more money before we can think of buying, or even renting, suitable premises.We will need to launch a serious fund-raising campaign and the IYDF Committee has already come up with several ideas about this. We will need to consider whether to apply for charitable status and set up formal trustees, and we know that this is a complicated administrative process.

We will need to consider how the centre will be run; we will probably need to employ a part-time archivist and caretaker. And, of course, we will need to decide where the centre should be located. It needs to be easily accessible from all parts of the country and in area that is not

too expensive; our preliminary thoughts have turned to somewhere like York.

The current members of the Iyengar Yoga Development Fund are Jeanne Maslen, Silvia Prescott, Penny Chaplin and Philippe Harari. This leaves two vacancies and as mentioned above we are looking for someone to join the Committee in order to co-ordinate the charity project.

We are also looking for someone to join us who will be able to co-ordinate the Education and Training Centre project.

These are exciting times for the IYA (UK) and both of the projects described in this article are thoroughly worthwhile endeavours.We will report further on our progress in the next issue of Iyengar Yoga News but, in the meantime, if you wish to join the IYDF Committee to fill either of the two co-ordinating roles, please do get in touch.

Contact: Philippe Harari 01223 523410; philippe.harari@runbox.com

NEWS F ROM B ELLUR

NATIONAL IYA (UK) CONVENTIONS

Further to the information already sent out, Guruji has informed me of the further efforts of the Bellur trust:

For years, the IYA (UK) and its predecessors, the BKSIYTA and LOYA, have run 2 national conventions every year, one in the Spring and one in the late Summer. The IYA (UK) Annual General Meeting is held at the Spring convention and details of this year’s Convention were circulated to all members in December 2005. The Summer convention has always been put on by one of our affiliated Institutes - last year the Avon Iyengar Yoga Institute put on the convention at Bath.

There are no school fees payable by the children: the staff are paid by the trust. Also the trust is providing the school uniforms and midday meals. At the moment work is under way for the hospital and clinic, a big kitchen (for the hospital and the high school,) and a hall measuring 60 x 40 ft for small home industries to get set up. The trust is currently purchasing a further 7 acres of land for the nursing school and technical college.

Stephanie Quirk, Pune

Professional Development Days 2006 Teachers’ PD Days in 2006 will be concerned with pràõàyàma . The programme will start with supine àsanas which help recovery from fatigue and strain and prepare the body physically and mentally for pràõàyàma . Then we go on to the pràõàyàma syllabus for the Introductory certificate. Dates of PD days and venues, plus the programme to follow very shortly.

Watch out for Leza’s IYA (UK) Events sent via e-mail.

Iyengar Yoga News 8 - Spring 2006

It is increasingly the case that international teachers, and teachers from India, are coming to the UK and doing workshop tours of the country. Some of these are coordinated by the IYA (UK) and some are set up independently. In the light of this, we are starting to question whether there is a market for 2 national conventions, on top of all these other opportunities. The upshot is that for 2006 there will only be one national convention.There is no convention planned for Summer 2006.

If you wish to attend a national convention, you must book in for the one at Brunel in June with Jawahar Bangera. Please let us know what you think about this should we try to stick to two national conventions every year, or run a single one, which we are confident of filling, and then co-ordinate more national tours by visiting teachers.

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IYA(UK) LAUNCHES NEW WEBSITE www.iyengaryoga.org.uk

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n Autumn 2005 we launched our new website and this is a guide to its contents. The home page contains a welcome to the site, an article about the Certification Mark and details about attending classes at the Ramamani Memorial Iyengar Yoga Institute in Pune (including an application form and a comprehensive guide to travelling to and staying in Pune).

Latest news appears on the right hand side of the home page and, at the time of writing, the most recent items are the IYA(UK) convention in June 2006, and Guruji and Geeta’s birthdays. On the left of the home page is a menu that takes you to the other pages on the site: About IYA (UK) leads to three pages; a description of the Association, with a link to the latest copy of our Constitution, the roles of the Association and a full list of Executive Council members, as well as other people officially involved in the Association.

About Iyengar Yoga talks about our Guru, Yogacharya B.K.S. Iyengar, as well as describing our approach towards remedial work and teaching the Iyengar method in general. There is a link from this page to a site on which you can hear Mr Iyengar himself chanting the invocation to Patanjali as well as other invocations.

Finding a teacher is an invaluable search facility in which you can enter a name, postcode, town or county and find details of all appropriate certificated teachers. All teacher members of the IYA(UK) are automatically included in this list. If you are a teacher, you can log on to the site via the ‘Teachers’ Login’ link and enter details of your weekly classes and any workshops or holidays. At the time of writing, out of a possible 883 teachers only 255 have logged on and entered their class details.

We would urge you most strongly to do this if you haven’t already done so. Please contact us at admin@iyengaryoga.org.uk if you have forgotten your initial username and password.

Iyengar Yoga News 8 - Spring 2006

UK institutes is a page giving details of the 15 Iyengar Institutes currently affiliated to the IYA(UK).

Join IYA is a recruitment page from which an individual membership application form can be downloaded.

Events is a new feature which is regularly updated by the Office Manager (see her report on page 47) and is proving to be very popular with members; if you wish to have details of an event entered on this page, please send them to Leza at admin@iyengaryoga.org.uk .

Books, CDs and DVDs is our merchandising page, and will be more up-to-date than the version that appears twice yearly in Iyengar Yoga News. Unfortunately, we do not yet have the facility for people to buy merchandise on-line, but the page gives full details of how to order.

FAQ and News contains useful information about yoga in general and Iyengar yoga in particular.

Teacher Training contains a detailed description of our teacher training process, and there is a link to a document giving the names of all current Iyengar teacher trainers in the UK. Conventions contains details of how to book a place on forthcoming conventions, as well as reports and photographs from previous ones.

BKS Iyengar: we made a decision not to provide links to lots of other sites, but we have provided a link to the main Iyengar site in Pune - it is well worth checking out.

PHASE II There is still more work to do in setting up this website.

For example, we would like to post a photo-gallery, and a PR page contining links to media articles about Iyengar yoga. Also, we need to refine the teacher search facility so that individual teachers can be found in all of the areas in which they teach, not simply where they live.

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I Y A ( U K ) R E P O R T S Judith Jones - IYA(UK) Chairperson By the time you receive this magazine we will be looking forward to Spring - a time of growth.

The IYA(UK) has grown into an organisation with a total membership of almost 3000.This large organism requires constant attention and nurturing to ensure that as it grows it is healthy and strong and that it provides for and serves the needs of those for whom it exists - YOU. However the reason why the Association exists is because of BKS Iyengar - our President - without whom none of this would have come into being. The IYA(UK) exists to promote Iyengar yoga and to carry out the Aims and Objectives of the Mother Institute in India, which are written into and form the core of our Constitution.This is done through our teachers.

The structure of the IYA(UK) is like a plant. It has roots, stem, branches, leaves etc. It survives as a result of the generous time given to looking after it by many teachers and some students. They are people who feel that it is important to give back that little extra in return for everything they have gained from Iyengar Yoga.

Becoming involved is stimulating, interesting and character building.Taking on new responsibilities can be challenging but also satisfying. As the Association grows more people are needed to help in its development and to take over from those who have served their time and are ready to make way for the new. ARE YOU READY FOR THIS? Everyone can say that they don’t have the time. We are all busy as no matter how many hours there are in a day, we fill them. But can you make some room in your life and give this some priority? If so please contact Joe Burn or myself (see p. 64 for all contact details).

We are always keen to hear from you if you have anything to offer but SPECIFICALLY Does anyone have some Financial knowledge? In June we will need a new Treasurer (see Report below) Does anyone have experience in setting up a charitable trust? If so, please contact Philippe Harari Iyengar Yoga News 8 - Spring 2006

Could anyone help work with Planning to look into Accreditation for our teaching certificate? Contact Margaret Carter Do you know of anyone who you think would make a future Chair - in 18 months or in 5 years time? They need to be really committed to Iyengar yoga and to care about its future in the UK; to be able to go to Pune and communicate with Guruji; to command an overview of the Association and know about its current activities and histories and ensure good communication between committees; to be able to access e-mail daily Mon - Fri; to be flexible with time; to be open-minded; to be a good listener but able to voice an opinion; to be able to speak on behalf of the Association to the press etc; to be Line Manager to the Membership & Office Manager; to be able to Chair 3 executive meetings a year alternately in London and York and attend 3 Planning meetings.

Could this be YOU? We are not looking for a paragon ! just someone who is willing to take on this responsibility.

The necessary experience is gained while serving for a time as Vice Chair. If the Chair’s job is not you but you would still like to help IN ANY WAY please contact Joe Burn or myself.

Judith Richards - Treasurer Enclosed with this issue you will find the financial statements for the year 2004-5.

These were presented at the AGM in June 2005, and were passed subject to amendment.These amendments have been made - showing the Iyengar Yoga Development Fund (Certification Mark funds) as separate from the general fund - and I have added notes to help you understand the statements more easily. Now that the IYA financial year ends only 2 months before the AGM, there is not enough time to prepare the financial statements and give you, the membership, a chance to see them before the AGM of that year. We shall therefore present the statements at the AGM of the following year.

This means that the accounts for 2005-6 will be published in the September 2006 issue of IYN and ratified at the 2007 AGM. If you have any comments or queries please email me at: judithrich@btinternet.com 46

I shall be stepping down as treasurer in June 2006. Since I started in September 2002 the job has changed enormously from being a glorified book-keeper to one of financial management. The workload increased enormously, too, in the early days of IYA, but now has settled back down to a manageable 2-4 hours a week, now that the administrative machinery of the new and bigger Association is established, and the Membership and Office Manager (Leza) is more in control. By the time you read this we hope to have employed a bookkeeper, leaving the treasurer to keep an overview of proceedings, plus certain specific tasks such as signing cheques, arranging foreign payments, producing reports and budgeting. It would be useful for the incoming treasurer to have some knowledge of accounting or financial management, so if you have, or know someone who has, please step forward! You don’t have to be a teacher or a rep. - just a member!

As I mentioned in the last issue, we have a long-term plan to establish premises for IYA and we are beginning to look into the finances of such a move and to consider what sort of building we need and where. If you have any thoughts, ideas or knowledge of a place, please email me at judithrich@btinternet.com.

Just to remind you of the membership and other rates for 2006/7: Sterling

Euros

Institute members Individual members Overseas supplement Teachers supplement Teachers concessionary rate Certification Mark CM concessionary rate

5.50 12.00 12.00 34.00 21.00 30.00 18.00

8.00 17.50 17.50 50.00 31.00 44.00 26.50

Teachers insurance Basic premium Home premises extra cover Rep. of Ireland supplement

22.00 26.00 26.00

32.00 38.00 38.00

Introductory Level 1 (half day) assessment fees

50.00

73.00

All other (whole day) assessment fees

80.00

117.00

Teacher trainee registration fee 30.00

44.00

Iyengar Yoga News 8 - Spring 2006

Leza Hatchard Membership and Office Manager Renewal Time! Here we are again staring at the yearly behemoth known as the IYA (UK) renewals! You should all by now have received your renewal reminder forms from me. If for any reason you think you have not received it, please do get in touch and let me know and I can send a copy to you. If you would like copies of application forms to give to family or friends or to your students who may wish to join the association, receive our magazine twice a year and the regular updates by e-mail, get in touch.

Please remember: you must keep your basic membership fees up to date (either directly with IYA (UK) or with one of our affiliated institutes) to continue to receive copies of the magazine and the regular e-mail updates about upcoming events, conventions, important information etc.

Teachers please note that you must also keep your teachers fees up to date to ensure that you are fully covered by the IYA insurance and the certification mark.

If your teacher membership fees are not renewed you will not be able to be listed on the website nor advertise as an Iyengar Yoga Teacher.

The 05/06 membership year was very busy and saw a lot of changes. The new IYA website was launched and is proving an excellent resource for our members, especially teacher members. Teachers, if you have not listed your classes on there already, please take the time to do this as the site is accessed by a lot of people around the country looking for Iyengar Yoga classes. The Upcoming Events emails and the Diary of Events on the Website are proving to be extremely successful. Please feel free to send details of any workshops, Iyengar yoga holidays etc that you may be planning and I can add these to the website and regular e-mail updates.

The office is getting busier and busier as we have more going on each year. The best way to get hold of me is still by e-mail to: admin@iyengaryoga.org.uk You can also telephone me on 0208 997 6029 but e-mail is often much quicker and easier as you can send your enquiry in detail.

The office operates on a part-time flexible basis and although I am often here I cannot always answer the phone as I am busy with the administration of the association, which is very time consuming. If you get the voicemail I am either engaged on another call, working on the computer or away from the office. Please always leave me a message and I will call you back within a day or two.

Finally thank you to all those who have sent lovely letters and cards with support and feedback about the main office. It is really appreciated and very kind of you to take the time. I hope 2006 is a wonderful year for you all and I look forward to speaking with you throughout the year.

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CLASSES

AT

RIMYI

Applications have to be made through each country’s national association. A minimum of 8 years practice of Iyengar Yoga is required. The fee for classes at the Ramamani Iyengar Memorial Yoga Institute, Pune, is US$ 325 for one month.

Information for Teachers / Students For admission, the Institute requests that the student’s practice of 8 years reflects an understanding of the foundation of Iyengar Yoga. This would include the regular practice of inverted poses (8-10 mins. in the inverted postures).Women should know what is to be practised during menstruation.All students should have read, at the minimum, the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter.

The following should be noted: 1. RIMYI offers one or two months admission.The deposit of $US 150 is for one month.

2. Please do not ask to change the date you are given unless you have a serious need to do so on compassionate grounds.

3. Advance deposit is part of the fees and hence not transferable to any other person or course. It is nonrefundable.

4. 6 classes are given per week, each for 2hrs duration. A schedule will be given on arrival.

5. The last week of each month will be pràõàyàma classes.

6. No extensions will be given beyond two months under any circumstances.

7. A confirmation letter will be given from the RIMYI and should be presented on arrival.

8. The classes will be conducted by BKS Iyengar or his daughter or son or by staff members.

10. Please make your own arrangements for board and lodging 11. Certificates will not be issued at the end of the course.

12. When applying please include relevant bio-data with any health conditions.

Please send Application Forms (see opposite) and your Bankers Draft for US$ 150 made out to RIMYI to: Penny Chaplin, Flat 1, St. Johns Court, Finchley Road, London NW3 6LL Please do not include photos or personal mail.

Applications are for individuals only - no groups. · Please send a self addressed stamped envelope with your application so that a receipt for your deposit can be sent to you. · Please be patient. The secretary of the RIYMI, Mr Pandurang Rao, receives many applications from all over the world.You may have to wait from 3 months to a year to receive your confirmation letter. · When you receive your confirmation letter and if it comes direct from India please let Penny know. You will know the letter has come direct from India by the stamp and post mark. If you receive a photocopied letter posted from London then your confirmation letter has gone through Penny and you don’t need to inform her.

(Pandu sometimes sends a group of confirmation letters to Penny for her to forward to applicants) Iyengar Yoga News 8 - Spring 2006

48

REQUEST FOR ENROLMENT IN GENERAL CLASSES AT THE RAMAMANI IYENGAR MEMORIAL YOGA INSTITUTE (RIMYI) This section to be filled out by the applicant: Last name: ...................................................................................... First name: .................................................................................................

Middle/other name: ................................................................................................................ Age: .......................... Gender: M / F Address: ....................................................................................................................................................................................................................... .........................................................................................................................................................................Postcode: ............................................

Telephone: .............................................................................................. fax: .......................................................................................................... e-mail: ............................................................................................................................................................................................................................

No. of years practising Iyengar Yoga: ..................... Name of main teacher: ...............................................................................

What frequency of study with them (daily, weekly, monthly): .....................................................................................................

Date of last class taken with the teacher: ...............................................................................................................................................

Can you speak English?:

YES / NO

Any previous classes at the RIMYI?:

YES / NO

If applicable, the most recent date of attendance at the RIMYI: from (month/year) ......../........ to ......../........

Applying for admission for (please put in year and number in order of preference): June/July

August/September

October/November

December/January

The deposit of $US 150 made out to RIMYI in the form of a bank draft or international money order (do not send cash).

The amount sent: $ ........................................ Signature: ................................................................................ Date:......./......./..............

This section to be filled out by the referring certificated teacher: Dear Mr Pandurang Rao, I, .................................................................................................. herewith recommend .................................................................................. who has studied Yoga with me for ...................years. She/he has also attended .................................................................. course with senior teachers. As per my knowledge, she/he is a genuine pupil/teacher who follows the Iyengar method.

Yours sincerely,

Signature: ............................................................................................................. Date:......./......./..............

Iyengar Yoga News 8 - Spring 2006

49

ASSESSMENT R ESULTS The following people were successful in Level 2 Khairoun Abji Jacqueline Acres Sally Avard Wendy Atkinson Andrew Beattie Andrew Benfield Darren Bloom Annette Bluhdorn Frances Brooke-Popham Shirley Budden Evelyn Donnelly Julie Donohue Karen Dunne Marcus Evans Diana Gee Rachel Graves Margaret Hall Lynn Hanna Carole Heritage Tamara Hockey Luke Hutchison Sarah Izzard Karen Mai Jones Ingrid Kally Jackie Kilcourse Kirsten Kilian Mary Leonard Tessa Lindsey-Coombs Agnes Matthews Valerie Miller Susan Morris Jackie Newman Penny Perry Sarah Pethybridge Zoe Reason Michael Roe Miranda Rutter Hazel Sainsbury Karen Smith Kirstie Smith Bibi Sohawon Robert Michael Squire Kaz Takabatake Jacky Taylor Margaret Treanor Simon Turner Susanne Westfield Terence Wilson

of the Introductory Assessments: Ann Allen Robert Ashman Michael Balshaw Lorna Baxter Elizabeth Biggin Juliet Bishop Yvette Blumberg Sara Braham Gary Carvill Janette Cliffe Eleanor Douglas Diane Drain Colette Foulstone Jennifer Furby Heidi Haenschke Sally Hall Claire Hanrahan Jen Henwood Steven Hogg Angela Hulm Emma Jackman Peter Jaeger Martia Katz Justine Kilburn Sharon Kipps B. J. Peter Kosasih Lucy Lynch Moneeza Masood Julia Mitchell Shelley Mitchell Lucy Osman Dimitris Papakyriazis Laura Potts Dale Rathbone Angela Rogers Christine Rumley Camila Sanni Scarlett Shamash Leslie Smith Sam Smith Teresa Stevens Zonna Stokkink Cathy Tincknell Sarah Toward-Choi Jessica Wallwork Rachel Webster Nicola Wright

The following people were successful in Level 1 Alice Appleton Debbie Bartholomew Graine Gilleece Aisling Guirke Shirin Marshall Christina Niewola Julie Royle Liz Tonner Tig Whattler

of the Senior Intermediate Assessments: Ros Bell Pam Butler Janet Hartley Barbara Leyland Orla Punch David Reddicen Susan Vassar Bob Waters

Best wishes for next time to those that were unsuccessful in this round of assessments.

Many thanks to all those who helped with organisation, moderating, assessing and catering.

Iyengar Yoga News 8 - Spring 2006

50

TEACHER T RAINERS A ND C OURSES 2 006/07 AGAR WARD, Richard (AUSTIN, Gordon AUSTIN, Margaret BELL, Ros BOOTH,Tricia BOOTH, Brenda BROWN, Alan BROWN, Julie BROWNE, Dave BUTLER, Pam CHAMBERS, Gerry CHAPLIN, Penny (CLARK, Dianne COATS, Diane FARQUHAR, Lyn GLEN, George GREEN, Sheila HARRISON, Cecilia HASWELL, Sheila (HODGES, Julie (HODGSON, Dawn (HOMEWOOD, Frances JONES, Judith KILBURN, Marion KNIGHT, Jean LAING, Meg LONG, Susan NEWCOMBE, Alaric (NIEWOLA, Christina ORTON, Jayne PERRYMAN, Sasha PIDGEON, Elaine PRESCOTT, Silvia PURVIS, Lynda (REED, Pen (RICHARDS, Judith SCHOONRAAD, Ursula (SMITH, Andrea SOFFA, Judi SULLIVAN Sallie SWEETING, Judi TONNER, Elizabeth VAN DOP, Judith VASSAR, Susan WAKEFORD, Ros WELHAM, Bob WELHAM, Kathy Iyengar Yoga News 8 - Spring 2006

Bath North East - training with Margaret Austin) North East North Thames, London Manchester and District Iyengar Institute of Yoga South Thames, London Yorkshire Manchester and District Iyengar Institute of Yoga North East South London Bristol North West and Central London Iyengar Yoga Institute (Maida Vale) - training with Sallie Sullivan) North East Scotland Scotland Herefordshire Nottingham Buckinghamshire Buckinghamshire - training with Sheila Haswell) North East - training with Margaret Austin) Sheffield - training with Marion Kilburn) Berkshire Manchester and District Iyengar Institute of Yoga & Sheffield Edinburgh Edinburgh Essex London MDIIY - training with Tricia Booth, Julie Brown and Marion Kilburn) Birmingham Cambridge Edinburgh North West & Central London Bristol not running an Introductory training course at present) Buckinghamshire - training with Sheila Haswell) South Thames, London Hayling Island - training with Judith Jones) Liverpool Reading, London Cirencester Huddersfield Cornwall Somerset Hampshire Bristol Bristol 51

IYA(UK) MERCHAND ISE All prices include p & p in the UK. Please ask about postage to other countries.

Make cheques payable to “IYA (UK)” and send to: Patsy Sparksman, 33 Ashbourne Avenue, London NW11 0DT All enquiries to Patsy Sparksman and NOT to the main office please: 020 8455 6366; patsyyoga@aol.com

PLEASE PRINT name, address, phone number and e-m mail address clearly with your order.

BOOKS Light on Life by B.K.S. Iyengar: this book conveys the discoveries from a lifetime of intensive yoga practice, study and teaching. Mr Iyengar invites both those new to yoga and those who are experienced practitioners on an Inward Journey designed to increase their physical stability, emotional vitality, mental clarity, intellectual wisdom and spiritual bliss.

Now available at a special reduced price of £12

Light on Yoga by B.K.S. Iyengar: for practitioners of Iyengar yoga, Mr Iyengar’s classic book is the seminal text, and the photographs of the author demonstrating the àsanas are truly inspiring.There is a brief introduction to yoga philosophy followed by a detailed description of 200 postures and then, after a description of some pràõàyàma exercises, there are practice sequences in the back.

New edition available for £15

Light on Pràõàyàma by B.K.S. Iyengar: Mr Iyengar treats the art of pràõàyàma with the subtlety that it deserves. A variety of pràõàyàmas are described and each is broken down into easy components so that the practitioner can build him/herself up without strain. There is also a long section on relaxation.The practice sequences in the back are really excellent.

Cost: £12

Light on the Yoga Sutras of Patanjali by B.K.S. Iyengar: Mr Iyengar offers his own interpretation and translation of this notoriously difficult work. He demonstrates how Patanjali’s philosophy runs through his own practice and teaching of yoga. Students who want to understand the philosophical underpinning of Iyengar yoga need look no further.

Cost: £15

Astadala Yogamala by B.K.S. Iyengar: A collection of Mr Iyengar’s writings, projected to run to 13 volumes. Volumes 1 to 5 now available.

Cost: £12 per volume Iyengar Yoga News 8 - Spring 2006

52

Yoga: a Gem for Women by Geeta S. Iyengar: Geeta integrates yogic theory, practice and personal experience into an accomplished and inclusive guide to the discipline of yoga.Yoga:A Gem for Women provides meticulous details and corresponding photographs for more than 80 àsanas , appealing to both the beginner and the advanced practitioner.

Cost: £12

Yoga in Action: a Preliminary Course by Geeta S. Iyengar: A preliminary course of àsanas and pràõàyàma based on the syllabus taught at the Ramanani Iyengar Memorial Yoga Institute. An excellent reference for beginners for home practice but also for teachers.

Postures are described and clearly illustrated in stages of progress into the final pose.

Cost: £10

Tuesdays with Prashant by Prashant S. Iyengar: transcripts of the Tuesday evening classes taught by Prashant Iyengar in 2002-2003. It includes sequences of the àsanas and his instructions while teaching the different àsanas and pràõàyàma . It also includes his analogies from day to day life and his quotations. Ring-bound for convenience during practice.

Cost: £12

Alpha and Omega of Trikoõàsana by Prashant S. Iyengar: trikoõàsana is used as an example to explain how àsana practice is a journey from external beginnings to the knowledge of the ‘soulosphere’. ‘Doing’ a pose, Prashant explains, must include alerting, activating, sensitizing, perceiving and becoming pensive and reflective in a pose.

Cost: £12

A Matter of Health by Dr Krishna Raman: An in-depth look at the relationships between health, modern medicine and yoga from a medical point of view by one of Mr Iyengar’s students. Extensive information on anatomy and physiology and how it is affected by yoga practice with extensive help and advice on remedial work. Illustrated hardback book.

Cost: £27

Yoga for Children by Rajiv and Swati Chanchani: yoga presented for the benefit of children by senior students of B.K.S. Iyengar. Fully illustrated.

Cost: £14

Basic Guidelines for Teachers of Yoga by B.K.S. Iyengar and Geeta S. Iyengar: based on the preliminary Teachers’ Training taught at the RIMYI in Pune, this is an essential text for all Iyengar teachers and teacher trainees. Note: this title is only available to certificated Iyengar teachers.Trainee teachers can obtain a copy from their trainer.

Cost: £12 Iyengar Yoga News 8 - Spring 2006

53

CD-ROMS and Videos Yoga for You - CD-ROM by B.K.S. Iyengar Cost: £14

Yoga for Stress - CD-ROM by B.K.S. Iyengar Cost: £14

Yoga for Asthma - CD-ROM by B.K.S. Iyengar Cost: £14

Yoga for Blood Pressure - CD-ROM by B.K.S. Iyengar Cost: £14 CLEAR-OUT SALE Iyengar Yoga Jubilee videos Teachers’ Event + Question and Answer session (4 tapes) Cost: only £10

T -SS H I R T S F O R S A L E Vest tops (women’s cut) Colours: forest green, cerise pink, primrose yellow Sizes: S / M / L / XL Cost: £10 V-nneck cap sleeve Colours: purple, black, turquoise, navy Sizes: M / L / XL Cost: £13 Round neck cap sleeve in easy fit Colours: pale blue, purple, pale pink, white Sizes: 8 - 20 Cost: £13

Iyengar Yoga News 8 - Spring 2006

LEGGINGS FOR SALE These cotton footless tights are made with a super-soft cotton lycra and 198g weight fabric giving you a pair of leggings that is great to wear and durable.

Colour: black Cost: £20

All prices on these pages include postage and packing in the UK and Republic of Ireland.

Please ask about postage to other countries 54

Y O G A

R A H A S Y A

Yoga Rahasya is a quarterly Iyengar yoga journal published in India. Four issues a year are mailed to you, normally starting from the next available issue. Back copies are sometimes available (£3.50 each); please write a separate note if you are enquiring about these, listing the issues you are seeking. To subscribe, or to renew an existing subscription, please complete and return the form below with a cheque made payable to “IYA (UK)” to: Tig Whattler, 64 Watermoor Road, Cirencester, Glos. GL7 1LD. Queries to this address or to info@cotswoldiyengar.co.uk.

Please write very clearly (or type the information on a separate piece of paper).

In order to comply with the provisions of the Data Protection Act 1998, IYA (UK) agrees not to release the details you give us here to any external party without first seeking your permission. We may pass on these details to our Indian Yoga Rahasya publishing partners. This information is collected, stored and processed for the purposes of Yoga Rahasya journal subscription and distribution administration. IYA (UK) does not sell or exchange its membership lists with other organisations.

Name: ..................................................................................................................................................................................................................................................

Address: .............................................................................................................................................................................................................................................. ............................................................................................................................................................................................ Post code: .............................................

Telephone: ............................................................ e-mail: ............................................................................................................................................................

Is this a renewal? ............... If so, please state issue no. new subscription is to start with, if known. Vol. ............... No..............

Amount enclosed (cheque to “IYA (UK)” please) £........................................................ (one year’s subscription (4 issues) is £16) Please enclose a stamped s.a.e. if you require a receipt.

Signature ........................................................................................................................................................ Date .......................................................................

Iyengar Yoga News 8 - Spring 2006

55

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Advertising rates Quarter page: £35; Small ads.: 40p per word NB. the Editorial Board reserves the right to refuse to accept advertisements or parts of advertisements that are deemed to be at variance with the stated aims of the Iyengar Yoga Association (UK)

S M A L L

A D S .

YogaSupplies Inexpensive INDIAN YOGA BELTS, BANDAGES, BOLSTER SETS, PRANAYAMA SETS, ROPES. Call 01225336144 or e-mail kirsten@bath-iiyengar-yyoga.com for price list Flat to Rent in Pune Quiet location. Comfortable, spacious and clean. Short pleasant walk from the Institute. Cleaned daily and cook available if required. For details contact: deepchandi@hotmail.com or 0141 357 2175 Residential Yoga Weekends in Hebden Bridge,Yorkshire with Alan Brown 18/19 March 2006 (teachers & more experienced).

8/9 April 2006 (all welcome). Cost £110.

01535 637359 or alan@dianalan.plus.com Yoga Weekend in Kirkwall on the Orkney Islands with Swati Chanchani 26 - 28th May 2006 This is also the weekend of the Orkney Folk festival, so early bookings desirable.

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Range of classes - Beginner to Intermediate Remedial (starting 2006) Childrens Teacher Training Yoga Days, Workshops, Holidays See our Website:

www.ujayyoga.com Email: enquiries@ujayyoga.com Tel: 020 8355 3498 56

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Bath Iyengar Yoga Centre Yoga classes & Yoga equipment sales Yoga Days with Kirsten Agar Ward 25 February & 24 June 2006 Easter Yoga Day with Richard Agar Ward Saturday 5 April 2006 Summer retreat with Richard Agar Ward @ EarthSpirit Centre, Nr Glastonbury Thursday 25 - Wednesday 31 May 2006 Weekend Intensive with Jawahar Bangera Friday 9 - Sunday 11 June Yoga & the Pelvic Floor workshops with Karen Wilde, Senior Teacher from Australia 23 September - Iyengar teachers/trainees (men & women) 24 September - Women’s health (open to all women) Summer Intensive with Richard Agar Ward Friday 25 - Monday 28 August 2006 Teacher training 2006-22007 with Richard Agar Ward Inttroducttorry (July 2006-JJune 2007) Closing date for applications 12 May 2006 Juniorr Intterrmediatte (April 2006-M March 2007) Applications now being invited

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Yoga Holidays in Crete 2006

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150 Westley Road, Acocks Green Birmingham Tel. 0121 608 2229 2006 Events 22 Jan. - Intermediate Yoga Day with Julie Brown l7th to 20th April - Easter Intensive with Jeanne Maslen 5th to 7th June - Classes with Jawahar Bangera 7th to 9th July - Weekend with Christian Pisano 6th to l3th Aug. - Beginners week at Quinta Mimosa, Portugal nd

23-30 May 30 May-6 June 4-11 July 22-29 Aug. 29 August-5 September 24-31 October

13th to 20th Aug. - Intermediate week at Quinta Mimosa

Iyengar Yoga Holiday in a beautiful location right on the coast in unspoilt area of Western Crete. Prices (not including flight) from £350-£420. For further information & brochure please contact Marios on 07976 373844 or Sophie on 07976 985373 or visit website at www.mariosyoga.com Iyengar Yoga News 8 - Spring 2006

See www.iyengaryoga.uk.com for details of forthcoming events and intensives with Senior teachers, holidays and teacher training. New Intermediate training commencing Spring 2006.

57

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Iyengar Yoga Workshop in the South of France 23 - 29 July 2006

With Johanna Heckmann-Mohan (Certified Senior Teacher) For the fifth year, I am pleased to organise a Summer Workshop at the Domaine du Taillé in the Ardèche, an ideal setting for the practice of yoga.The workshop is suitable for General/ Intermediate Level Students.The practice sessions take place in a large Dojo (200m2).

The Domaine du Taillé provides a wide variety of accommodation - individual rooms and wooden chalets, as well as double rooms.

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Iyengar Yoga Holiday in Southern Spain With Judith Richards & Janette Browne 9th to 16th April 2006

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Designed to help you practice yoga at home as well as in your class. For beginners and experienced students alike.

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Regular classes plus weekend events Visiting Teachers for 2006 Margaret Austin; Elaine Pidgeon; Penny Chaplin Summer Schools @ Sarva 24 - 28th July; 31st July - 4th August th

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2006 Easter: 8th - 14th April Summer: 19th - 25th August £395 full board For further information please send SAE to: Sasha Perryman Cambridge Iyengar Yoga Centre 59 Norfolk Terrace, Cambridge CB1 2NG 01223 515929; sashaperryman@yahoo.co.uk www.cambridgeyoga.co.uk Iyengar Yoga News 8 - Spring 2006

SUN! SEA! AND SERIOUS YOGA PRACTICE New venue next to sea/lovely beach modern hotel - swimming pool guided walks - stunning countryside phone Margaret 01628 770796 rawlinson@waitrose.com bookings - FreeSpirit 01273 564230 info@freespiritUK.com

59

IYA (UK) EXECUTIVE COUNCIL Name Debbie Bartholomew Ros Bell Brenda Booth Tricia Booth Alan Brown Joe Burn Eileen Cameron Mary Carol Margaret Carter Louise Cartledge Diane Clow John Cotgreave Helen Graham Aisling Guirke Philippe Harari Mary Heath Judith Jones Jean Kutz Brenda Noble Nesbitt Prabhakara Elaine Pidgeon.

Judith Richards Andy Roughton Andrea Smith Patsy Sparksman

e-m mail orchestrasurreal@talk21.com r.j.bell@open.ac.uk brendaboothkent@aol.com tricia@booth1.plus.com alan@dianalan.plus.com joe.burn@virgin.net eileencameron@eircom.net aloxley@waitrose.com mgtcarter@aol.com louise.cartledge@btinternet.com diane.clow@scottishwidows.co.uk jcotgreave@orange.net heleng.yoga@ntlworld.com aisling_guirke@hotmail.com philippe.harari@runbox.com mary@maryheathyoga.co.uk judith@jonesyoga.fsnet.co.uk jean.kutz@tesco.net brenda@bitt.freeserve.co.uk prabhakara@freeuk.com elaine.pidgeon@virgin.net judithrich@btinternet.com amroughton@yahoo.co.uk andrea@iyengaryoga.me.uk patsyyoga@aol.com

Telephone 01706 841942 020 8340 9899 01892 740876 01663 732927 01535 637359 01224 632932 0035312841799 01142517359 01925 758382 01428 645825 0131 334 7544 07985 332820 0141 642 0476 00353872891664 01223 523410 0120 225 0441 01488 71 838 01872 572807 0191 388 4188 0121 449 7496 0131 552 9871 020 8398 1741 01273 326205 0239 246 6750 020 8455 6366

Position MDIIY rep.

NELIYI rep. individual rep. special rep.

BDIYI rep.

Secretary Ireland rep.

SADIYA rep.

Vice-Chair Memb. Sec. ESIYI rep.

LIYI rep.

GWSIYI rep.

Ireland rep.

CIYI rep. individual rep.

Chair SWIYI rep.

NEIIY rep.

MCIYI rep.

Special rep.

Treasurer IIYS rep.

DHIYI rep. individual rep.

Committee Chair

A and TT

Planning / Events

Comms & PR Management

E, M and C Finance Merchandising

Committee members Note: Committee chairs are in bold. Co-opted (ie. non- Executive Council) members are in italics.

Management Committee: Joe Burn, Tricia Booth, Maragret Carter, Judith Jones, Elaine Pigeon, Judith Richards Ethics, Membership and Certification: Ros Bell, Louise Cartledge, Penny Chaplin, Pen Reed, Judi Soffa, Judi Sweeting, E.laine Pigeon, Tig Whattler Assessment and Teacher Training: Margaret Austin, Alan Brown, Julie Brown, Brenda Booth, Tricia Booth, Sheila Haswell, Meg Laing, Jayne Orton, Sasha Perryman Finance: Judith Richards, Prabhakara Planning: Ros Bell, Joe Burn, Margaret Carter, Louise Cartledge, Judith Jones, Prabhakara, Judith Richards, Andrea Smith Communications & Public Relations: Debbie Bartholomew, Liz Brown, Jon Cotgreave, Helen Dye, Philippe Harari, Andy Roughton, R.achel Lovegrove, Patsy Sparksman Archives/Research: Sue Vassar Conventions/Events: Gordon Austin, Margaret Carter, Christina Niewola.

Merchandising Committee: Patsy Sparksman, Tig Whattler (Yoga Rahasya) Moderators Margaret Austin Tricia Booth Julie Brown Penny Chaplin Sheila Haswell Meg Laing Sasha Perryman Elaine Pidgeon Jayne Orton Pen Reed Judi Sweeting Professional Development Days Coordinator: Judi Sweeting Assessment Co-o ordinator: Meg Laing Senior Intermediate Assessment Organiser: Jayne Orton Junior Intermediate Assessment Organiser: Sasha Perryman Introductory Assessment Organiser: Sheila Haswell Republic of Ireland Assessment Coordinator: Margaret Austin Iyengar Yoga News 8 - Spring 2006

60

INVOCATION TO PATANJALI Most of us are familiar with the invocation to Pata¤jàli. John Youngman, with help gratefully received from John Smith, examines the original Sanskrit phrase by phrase.To listen to Mr Iyengar chanting the invocation to Pata¤jàli, go to the RIMYI website: http://www.bksiyengar.com/modules/IYoga/sage.htm yogena cittasya padena vàcàm malam ÷arãrasya ca vaidyakena yo ‘pàkarot ta ü p ravaraü munãnam pata¤jalim prà¤jalir ànato smi àbàhupuruùàkàram ÷aïkhacakràsidhàriõam sahasra÷irasam ÷vetam praõamàmi pata¤jalim

Meaning of the words yogena

cittasya

padena

vàcàm

by means of yoga discipline

of the mind

by means of the word

of utterances

malam

÷arãrasya

ca

vaidyakena

the dirt

of the body

and

by means of his medical expertise

yo

‘pàkarot

ta ü

pravaram

munãnam

who

got rid of

that

best

of sages

pata¤jalim Pata¤jàli

prà¤jalir

ànato

smi

hands outstretched in prayer

bowed down

I am

à|bàhu|

puruùàkàram

÷aïkha|

cakrà| asi|

dhàriõam

up to arm

man form

conch shell

discus sword bearing

sahasra|

÷irasam

÷vetam

praõamàmi

one thousand

head

white

I bow down low to

pata¤jalim Pata¤jàli

Notes: | separates words that are normally written together The conch shell, the discus and the sword are attributes of Lord Viùnu The first 4 lines are Upajati (triùñubh) meter: 4 lines of eleven syllables each The last 2 lines are øloka (anuùñubh ) meter: 4 blocks of 8 syllables each

My translation I bow down, with hands outstretched in prayer, before Pata¤jàli, the best of sages, who through his knowledge of yoga discipline, his analysis of language and his medical expertise has purged our bodies, minds and speech of impurities.

I bow down low Pata¤jàli, the pure [in spirit], whose upper body has a human form, [is crowned with] a thousand [cobra] heads, [and who bears the attributes of Lord Viùnu ]; the conch shell, the discus and the sword.

Mr Iyengar’s translation Let us bow down before the noblest of sages, Pata¤jàli, who gave yoga for serenity and sanctity of mind, grammar for clarity and purity of speech, and medicine for perfection of health.

Let us prostrate before Pata¤jàli, an incarnation of Adi÷esa , whose upper body has a human form, whose arms hold a conch and a disk, and who is crowned by a thousand-headed cobra.

The photograph on the back cover is of the Pata¤jàli statue at the temple in Bellur