Iyengar Yoga News - issue 4 - Autumn 2003 by Iyengar Yoga (UK)

IYENGAR YOGA ASSOCIATION (UK) President: Yogacharya Sri B.K5. Iyengar

www.iyengaryoga.org.uk

IYENGAR YOGA NEWS - Issue No.4 - Winter 2003

Contents

Editorial Board: Kirsten Agar Ward

Ros Bell

Alan Brown

Joe Bum

Judith Jones

Philippe Harari

Design: Philippe Harari.

Rachel Lovegrove

Printed by: Red Flag

Press, Cambridge

The photograph on the cover is of participants at the Manchester Convention in June 2003, with Jawahar Bangera.

Editorial Interview with Geetaji by Judith Jones An Explanation of the Invocations by Dr Geeta S. Iyengar Puja - Some Reflections by Kirsten Agar Ward The Science of Life by Dale Rathbone Interview with Jawahar Manchester Convention - June 2003 by Betty Croston Yorkshire Convention - August 2003 by Myka Ransom June 2004 Convention - application form and details Reflections by Shirley Daventry French Geetaji in South Mrica by Sallie Sullivan Institute listings Seeing and Believing: A Diary of Guruji's Practice by Kay Parry Yoga Books - ] 950 to the Present by Joe Burn Readers' Letters IYA (UK) Interim Executive Council Report from the Chairs of the IYA (UK) by Philippe Harari & Judith Jones Nominations for the IYA (UK) Executive Council RIMYI Archive Project by Judith Jones Report from Sheffield and District IYI by Dominic Batten August 2004 Convention Certification Mark Income by Ros Bell Good News from the Treasurer by Judith Richards Iyengar Jubilee 2002 - closing accounts by Paul Walker Professional Development Days by Judi Sweeting Introductory Assessors Teacher Trainers and Courses Assessment Congratulations Application for classes at the RIMY!, Pune Yoga Rahasya - Sll bscription details Iyengar books/videos for sale Website information Advertisements

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i8 20

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Editorial

Message from Gu ruji:

For me it is g r e at satisfa c t o r y j oy thae at ~ ast th e BKSIYTA and LO_A t last, complete unification! Although there is lit have combe d al l differences and tle change in the format of the magazine and doubes an d ar e fo rming i nto a s i ngle none in the make-up of the editorial team, this is the . united organisat~o n as Iye nga r Yoga first edition of IYN to be produced by the new Asso cia tion o f Unit e d Kingdom Iyengar Yoga Association (UK). With that in mind could we draw your attention to page 45 where there May this un i on buil d - up strong affecc i ons with o ne another and ma y is information about how to get on the Executive t his ne w asso c iation grow f r om Co uncil and help us to run Iyengar Yoga in the UK. s ~ r e n g ch to s e r engt h in imparting the knowledge of yog a for on e co Please do put your name forward. live with right wo rds and r ight There will be cwo conventions next year (see pages 25 actions .

and 46) and as these events are always popular remember to book early. Inside the magazine we have several articles, letters and interviews that we hope will provide something of interest to everybody.

I am pr ud of this union and I pray Almighty God to bless y OJ all to use t he ke ys of f£iendliress , compassion a nd gladnes t o take pupils tOWards spiritual quest and ble s sednes s.

There is material of great importance to teachers, con cerning professional development days, asscsssments etc., to be found on page 47 and pages 49-54; so be sure to read this carefully.

May the As socia t ion serve al l .

We are very pleased to announce to members that the IYA (UK) has now appointed a part-time (50%) Admimistrator. Leza Hatchard lives in London and has nad extensive experience in administration. Her first task will be to son out our membership database, so members should send any change of address details etc. directly to her (see contact details below). Ros Bell is acting as Membership Secretary, so any queries about membership should still go to her (contact details for all the EC are on page 42). Could we also thank everybody who sent us material , from articles to adverts and listings, and look forward to more in the future (we are especially keen to receive images and photographs that would be suitable for publication in IYN)

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INTERVIEW WITH GEETAJI

Following Dr Geeta S. Iyengar's European Tour in April and May 2002, Judith Jones interviewed her for Iyengar Yoga News on 25th August 2002 in the library of the Ramamani Iyengar Memorial Yoga Institute in Pune, India. In this final instalment of the interview Geetaji talks about AyuNeda and about women.

oyou think thatyogapractice andayurveda are incompatible with Weftern medicine?

Geetaji: No! Undoubtedly, they are differ ent branches. We have to respect Western medicine, respect yoga also, and respect ayurveda as well. I would say, when all these three subjects come together, they can bring a wonderful result. It could do won ders. But if this has to happen all the three branches have to be studied by all in order to do the research work. They should do yoga, they should go for ayurveda, and know modern medicine as well. If these three subjects come together I think it will be a great blessing to human kind. But sep arately we develop only one side of it and that is why the problem comes. Then it appears as though one is against the other two.

your problems or disease with medicines, he knows up to what level the yoga can be taught. For instance you are controlling your high blood pressure with medication, he will remind all the teachers that you being a patient of high blood pressure con trolled with medication what precautions have to be taken. He will try to see how it will be controlled through the practice. He doesn'.r say to stop the medicines. On the contrary he will say that if you are taking medicines what and how much to do. As you begin to feel better and light, and no longer getting palpitations or symptoms such as heavy perspiration, dizziness etc, he asks you to reduce the medication and increase yogic doses. As the pressure becomes normal, medicine is no longer required. Through yogic practice you mend.

II Suppose if you are having a problem, you

There are certain good concepts in ayurve da also which are universally applicable, such as the three humours of the body. If modern medical science can pick up and apply that, it may help them to improve their own science. Now medical science is accepting certain household medicines. For instance it is now agreed that turmeric powder is good for cancer, ayurveda knew it from the very beginning. That is how USA wants to patent these substances. Instead of patenting - making money, holding, possessing - instead of thinking on that line, why not say, "We are all posses sors for the knowledge which exists in this work for human upliftment." Do we not have a right to have the knowledge for the good of everyone?

are taking the medicine, he has tried to find out how to get rid of the side effects of these medicines. Ifyou are trying to control

This is how the word veda also has come. Veda means to know. The vedas are not

The doctors think onlv in the line of conventional Western medicine and medical science. The science of yoga is one of self experience. To accept yoga one necessarily needs to practise it, but doctors don't want to find out what yoga does, and if they are doctors of ayurveda, they don't know about medical science and yogic science. They want to go in their O\vn way. If they are a yoga practitioner, they don't know about either medical science or ayurveda and they want to go in their own way. But I think as far as Guruji is concerned, though he is not a medical practitioner or an ayurvedic doc tor, still being a yoga practitioner he is always open for all these things. I

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books. Later, they came in book form. Veda is the ocean of knowledge, which was always existing. Vedas do not belong to any particular sect, caste or religion. The word Hinduism is not found in any of the vedas. First of all understand this fact. There is no word called Hinduism or Hindu in Vedic literature. Vedic literature speaks about whole humanity.

Universal truth? Geetaji: Yes - absolutely. It is universal truth. Ie is cal'led as Saniitana Dharma - the eternal religion. Its eternity is meant for this eternal world. The vedas believe that the whole world is one family. Can you imagine the idea coming in those days? But still they have said vasudhaiva kutum bakam. The whole earth, the world is one family. Why did the idea come? Do you mean to say that the vedic rishi's considered India as the whole world? Vasudhii is earth, our planet. The whole earth is one family. If that idea has to occur, do you mean to say they were not knowing this whole world? It's only the question of Sanskrit language. It's not even Sanskrit. Vedic lan guage is not Sanskrit. It is called girviinab htisha - the language of the God. Girvana means God and bhtisha means language. The script too is called Devaniigari - script of God. This means the knowledge that comes is coming from some higher energy. In this sense Sanskrit is the origin of other languages. If suddenly something strikes me, like it struck Newton to say that an apple coming down means some energy is pulling that apple down. Why did no one think about it and yet he could? He could think about it. Do you mean to say the apples were not falling before him? But his thinking process began to think, "why did it come down?" It occurred to him that something is getting pulled. The word "gravitation" appeared later. He called it as gravitational force. Do you mean to say there was a language first which called it gravity, or gravitational force and then Newton found it?

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The language developed as the knowledge came. So the knowledge comes, the lan guage develops. When you begin to under stand something, you develop the lan guage. Yoga was existing before Patanjali , but it was scattered in several scriptures. But Patanjali developed the language. He codified it. In this sense, Patanjali too was a scientist. He did a lot of experiments and research work to put the whole of yogic SCi- I ence in the sutra form. Therefore, we human beings of developed intelligence should not reject the subject just because it belongs to a foreign lan guage. For me if English is a fore,ign lan guage, to you Sanskrit is foreign language. But the subject matter is meant for mankind. So if Ayurveda, Western medicine, yoga, come together they can do wonders. We should not be ignorant of it or make it an ego problem. If you take that earlier ques tion regarding yoga for Indian and European women, it comes from our own ego. To say that "oh I am an Indian woman, you are a European woman." Does it make any sense? We are the same! Our problems are same. All of us want health. All of us want happiness. It is only our culture, outer appearance, language, and nationality that might be making a few differences. Do you remember I said the clouds are the same everywhere? You don't say this is an Indian cloud and tha.r is an English cloud, no chance, it is impossible! The douds are the same! The sky is same. So there is no difference. We only have to look into it. In which way we are treating through modern medical science, in which way we are treating through Ayurveda, and in which way we are treating through yoga. Now, the recent progress is that doctors have begun to recommend yoga. They say that when you have a heart problem, and when you have diseases like cancer or you have high blood pressure - do some yoga and meditation. Still this statement comes from ignorance though yoga is recognised. What is yoga and what is meditation? Are

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they two separate things? These (\'10 words are used as (\'10 separate methods. Is medi tation something different from yoga? Then how did these twO words come into existence - yoga and meditation? Yoga includes meditation.

I would like to say that yoga has to be the whole life style. Apart from the medicinal treatment on diseases, Ayurveda has to be known since it has its own value which cat egorises the human constitution very clear ly and distinctly based on three humours namely viita, pitta and kapha as well as three qualities sattva, rajas and tamas. No I other science has given this distinct consti tution. Western medicine has made a great progress in the field of medicines and sur gery. The subjective knowledge of yoga and Ayurveda, ifintermingled properly with the objective knowledge of western medical science, can do wonders for human beings.

When teaching Indian and European women do you perceille allY d~ffirences in their needs?

Geetaji: There are twO ways to look at this question. All women have the same prob lems. Women's psychology is the same everywhere. As far as the lifestyle is con cerned there are differences based on culture and custom. The Indian lifestyle, European or American lifestyle are changing and when you compare from one country to another you do find the lifestyles changing. As tbe environment changes, the require ments of the human being toO change. This creates problems that may seem to be dif ferent and separate, but when you go to the root of the problems they are the same. Emotional problems, ageing problems, physical problems, for all women such problems are very similar.

I But

to some extent, as I say, the social norms and environmental conditions dif fer, even in the countries like Europe and America, in spite of having the same reli gion or the same background, there is a dif ference between the status of the women.

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There is a difference as far as their freedom is concerned. In a similar manner, the Indian way of life might be showing some changes, but as far as women are concerned there is no difference. Women's problems are the same. So, while teaching yoga, I would say the question of the cultural background has to be considered. For a long time when the country was not having Independence Indian women were under social pressure and stress. A fear complex was always present, though hid den. Now the women are coming out, there are quite a few women now who will boldly declare "We are doing yoga." But, in 1961, when I was practising yoga, very few women came forward to do yoga. When Guruji started in '36, some women pre ferred to learn from him because he was a young boy. They didn't want to learn from eldedy men because they were shy and afraid to learn from men. They preferred an innocent boy to a grown-up man. Now, rn modern times, you don't find 16 year old boys innocent anymore. When I started teaching only a few women woutd come forward to learn. I had to go to their homes to teach, they never came out of their house to learn. If at all they wanted to learn they would take me to their bedroom to teach so nobody looks at them to see what they are doing, hovv they are doing. Dress was a big problem then, now it is not. Gradually the women started to form groups so they could come togeth er and learn. So like this the changes are occurnng. In Western countries women had much freedom. They could choose to follow any field of interest. They could pick up games. They had not to worry about dress. In this way Western women had much more free dom than Indian women. Sometimes freedom makes one to lose sen sitivity. Often the freedom is misused. Women should recognise their femininity, it has its uwn beauty and own vigour. They

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Id ot lose the femininity under the .n' uenc of freedom. If we recognise the uaJiC) of womanhood, I don't think there has ro be any difference betvveen Eastern nJ Wre.tem women. Basically we should D( t ·o mpare ourselves with men, rather we h.r e to recognise our own potency, our 0\\ n potential femininity. If we say that we equal to men and that we can do every 'ling that they do, then we lose our self identity. There are certain things which as o men we can do better than men and (here are certain things that on:ly they h uld do. Women now are exposed to \ r stling, weightlifting, body-building and o n. I'm not against it. Women are enter ing in every field and perhaps it is appreci art:u also. But still I feel on the other hand th. t we shou,ld recognise our own inner ide ntity. I would call it a beauty. It's not the eXTernal body beauty, but it is femininity. \'(1e have to protect our femininity as men an:> protecting their masculinity. So this I wuuld definitely say, that in yoga practice I have to make Indian ladies to come out of their shyness, timidity and fear complex. They stick to their femininity, thinking that these are the qualities of femininity, and don't want to come out. In Western countries, women are courageous but want to equate themselves \vith men, conse quently they are getring more exposed to masculinity than to their own femininity. I would say that Indian women should begin ro pick up q uali ties such as vigour and courage and add to their femininity, and \Vestern women should drop masculinity. \\'omen have to be non-aggressively active. They should be calm having positive toler ance. Negative tolerance kills their individ uality. Submission is a negative rolerance. [n other words I think it is a question of balance. It is not a question of argument but a kind of balance both ways, so, if a wom an is going towards masculinity I would say come back ro femininity and if she is going too much towards femininity she should develop more masculine quali ties. Take for instance if \ve lose the hor monal balance and that begins to show its changes on the outside, are we not afraid at Iyengar Yoga News No.4

that time? We definitely feel nervous if I hormonal changes occur and lead us from femininity to masculini,ty when we don't want to. So this functional physiological problem shakes our psychology. Then it is only our duty to protect. While teaching yoga I perceive this point mainly. I don't ' want the performance of Western women going in a masculine way and I don't want Indian women to go in an unbahnced fem inine way eidler. Men use their physical strength to perform asana or pranaJ'ama. Therefore their performance has a tinge of aggressiveness and ego. They should have the emotional feeling in practice. Women have to build up physical strength with our losing their emotional connection. They shou d not ose their softness. Indian women are soft, but their softness should not be at the cost of strength, and Western women are strong but they should not lose softness - stubbornness and sturdiness should be minimised. There is one more point. If the people are regularly in front of you you are able to teach them with continuity, it is different to the situation when you go from place to place and teach them just for a few days, then you may find the difference in teach ing. If! am coming to UK just to teach for four days, obviously 111y method of teach ing has to change because in four days I have to convey and give maximum to bOth men and women. That teaching depends on what they have practised, what they have learnt. But when I have to teach only women, that too on a continuous basis, I will certainly see that the approach will be more feminine. On the whole I won't say that Indian women and Western women are different since their problems are the same. My teach ~ng will be the same but I would certainly see which group lacks what and what sort of changes are required 111 teaching so that they are benefited.

The cultural difference sometimes projects the problem in a d,ifferenr way. For instance the menopause stage in women's life. Women 111 Western countries, become 6

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nen'ous of menopause. Their problem of nervousness is quite different from the same problem for women in India, who tOo become nervous. Qui te a few Western women who tell me that now they are approaching menopause are afraid that (heir men may divorce them. The fear that the family may break, that the husband may begin to dislike the wife and lose inter est in her makes her situation worse. It's a fact which happens and there are quite a few whose family has been broken. The men chose younger women, whereas in India this is very rare to happen. This land of fear may not exist. But, as far as the physiological, psychological and emotional problems are concerned all women are undergoing the same changes.

So when you are asking me the question about teaching Indian women and European women, as far as their need is concerned, there is no difference. Everybody faces some sort of pain and problem. Women's responsibilities do not differ as such. Every woman faces menstru ation and pregnancy. When they have to get married they are not sure whether the person they have chosen is right or wrong. It is a different type of emotional problem along with the fear complex. So I don't think as far as that is concerned there is any difference as such, but as far as the envi ronment, family life, social life is concerned there is a difference. Therefore one needs to change one's mental set-up. The mental deliberation needs to be gravitating tOvlards yogic culture. The yogic method does not differ whether one is an Easterner of a Westerner. For every woman there is the household work and worries, there is always the responsibility in the house. You have to look after everyone, you have to rake care of family members. Even if you are all alone, not married or divorced, you have to take care of yourself You have to cook yourself, you have to get organised yourself, everything is there. If you have a family you have to look after the others also. The needs of women are similar, as the 1...-_ _-=--_______ , problems are.

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It is true that one cannot breal< the social norms or religious barriers easily, but one can adopt a yogic method to establish inner peace. I always feel that when they do some of the asanas and pranayamas they feel mentally peaceful, they get some inner strength and moral courage to face the world. If that happens whichever country you belong to, which religion you belong to, the question doesn't arise. Then women are safe. For me, when I look in that way I feel, they can be safe. They can protect themselves. When emotionally distressed the Western women immediately express themselves, whereas Indian women may not express their emotions so suddenly.

So do you think Western women are more emotional? Geetaji: I won't say they are more emo tional. Indians have more emotional toler ance compared to Western women . Westerners express the emotions quickly and for Indian women it may take a Ilittle longer time to express. They want to hide these kind of problems to a great extent or solve them by pacifYing themselves. Then they may come and tell but certainly they won't instantly say, "Oh! This is what hap pened to me". But when it is unbearable then they will say, "OK, now I will tell you that this is what happened to me". But that doesn't make the problem to get diluted. Fundamentally the problem remains the same. So I will say that if they come to yoga, whether this group or that group, to whichever culture they belong to, it helps them, because emotional stability gives some courage to them, they build up their nerves to face all these problems. Westerners are physically strong whereas Indian women will not be that strong. However emotionally they are strong. I think thar both have to exchange this phys ical and emotional energy to have a perfect balance. Intellectually they are quite bal anced.

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AN EXPLANATION O,F THE INVOCATIONS

This is the transcript of a talk given by Dr Geeta S. Iyengar on the opening morning of the main event of the Iyengar Yoga Jubilee at Crystal Palace on Saturday 25th May 2002. explore him according to our intelligence, mental con cept and calibre. Therefore, I won't say that Lord Ganesha is a Hindu God; He is a creation from the human brain for us to think how a Lord could be, the Lord Ganesha is the one who is elephant headed with a huge brain and a huge skull encasing the big brain. It is to indicate that human beings also have a completely evolved brain and we consider that the human brain is the one which is completely developed, a very intellec tual centre of ours. Ganesha is considered to be the one who has this huge brain of mankind. Gana means peo ple. Ganesha means God of people. He is also called as Ganapati, the head or husband of people. He is also named as Vinayak - the supreme leader. So Ganesh leads us guides us. He is the God, chosen by every one (gana) in a democratic 'way.

Friends, yoga lovers, We are first of all performing the puja since we are start ing the auspicious work. I would like to share with you the background of the puja that we are going to per form. Puja is one of the methods of worshipping. Lord Krishna says in the Bhagavad Gita that whatever we offer to the Lord, such as leaves, flowers, fruits or water with devotion reaches him. Here, we will be offering prayers, d.eepam (light), dhupam (agarbatti) , flowers and garlands. When we know that we are starring some auspicious work, such as the very practice of yoga, the yoga sad hana, we have to offer our prayers to the Lord who is omnipotent, omnipresent and omnisci<:nt. Though all of us know that the Lord is omnipotent, omnipresent and omniscien t, and that he is everywhere and also within us; yet it is not possible to realise or see the God since the God hasn't got any form. He does not appear in any form in front of us. Thus, the human mind begins to give Him some shape. As we begin to wor ship the Lord, giving him a form or shape according to out mental creation with devotion, He can appear in that form given by us for our sake. Here, we are offering our prayers to Lord Ganesha, Lord Vishnu, Lord Hanuman, Lord Patanjalj and the Guru. You may feel Lord Ganesha is a Hindu God, and as all of uS who have gathered here to practise yoga, belong to differ ent religions may hesitate to pray to Hindu Gods. Let us be clear that God does nor belong to any religion. God is one but man made religions are multiple. God is beyond the explanations but we

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Then he is considered to be huge as far as his body is concerned. This indicates that though our physical body is, let us say six feet high, two feet broad, Lord Ganesha's huge body is equal to that of the Universal Body. It is true that when we are practising, many a time we feel a state where we are going beyond this body and in that sense we experience Mahakaya. Maha means big, great and kaya means body. Ganapati with his huge head and huge body indicates the depth of largeness and intricacies of the human body and brai.n.

Ganesha Vandanam His teeth are indicated as Vakratunc/{l ma/1{lkaya SUlyakoti samaprabha Vakratunda. Vakra means turned Nirvighnam kurttme deva subhakmyesu sarllada! or crooked and tunda means tusk. The elephant has one long Oh elephant-ElCed Ganesha, Mighty One, Thy effulgence is equal to a billion suns, Forever remove, I pray thee, all impediments In the path of my auspiciolls deeds.

tusk, but human beings "von't have such rusks. This is to indi cate that Ganesh though elephant headed has not gOt the tusks of an elephant. It is a legendary story ~ which says that Lord Ganesha lost

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his o ne tusk wh en he opposed Parashurama from enteri ng cile regim of Lord Shiva, Ganesh a's fath r.

it does not mean that the Lord is Hindu. Has the Lord gOt any form or shape? Here the stanza on Lord Vishnu which explains it. Here the word "Vishnu" comes from the root verb vish which means to spread through, to extend, to pervade. Vishnu means all per vader, or worker. Here, worker means a functional fac tor in every aspect. It also means to embrace. Lord Vishnu not onl y embraces the whole universe but also remains above. In this sense he is a protector.

The Lo rd an esha is considered to be the one who helps us in all auspiciolls work to overcome all the obs tacles and hind rances which come in the ,vay So we offer o ur prayers to Lord Ganesha. asking the Lord to remove all those obstacles whi ch come in the wayan the auspicio us path of yoga. H aying studied the Yoga Sun'as ofParanjal i you know that there are nine obstacles in the path of yoga along with four di stractive and destructive m ntd l obsnuccions. and we are going to offer am p rayers to Lord G an e ha asking h im to bless LIS so , th at these obstacles can be faced removed. courageo usly and Basically, Lord G anesh is the Cod ofW isdo m and remover 'Jf ohsta cles; hence he is involved and w orshipped at the commencc ment of every im po rtant progres sive and auspicious undertaking. It is said that G anesha wrote the Mahab harata at the dictation of Vyasa on the condition that Vyasa should not pause or break the fl ow of narration even for a frac ci on of a second, orhenvisl' he will stop wrIting furth er. VyJsa Vishnu Slo/w accep red the challenge and did Shtmtakaram bfndagashtl)'fll/am pad/11fm fzbhai11 5ureshfllll not pause even for a fraction.

The one who hasn't got a form; who hasn't got a shape yet he has a figure. He is santakaram. Santi or santa means qUIetness, peace fuln ess, serenity. So his form is of serenity. The serenity cannOt show any form. You don't say this serenity is like a jar or like a cup: serenity is serenity. In a similar manner the Lord Vishnu is con sidered to be santakaram who is just the incarnation of serenity and peace. He is sleeping on Bhujaga. His couch is Adisesa, the serpent. He is sleeping on that serpent, the Bhujaga. Even in the imagination it is impossible to think that we can sleep on the ser pent. But Lord Vishnu is not afraid of anything, He is fearless VishlJadharilm gagt1llllsadars)lam because there is no enemy for meghfl1Jflrnam shubhilllgam Him. It is we human beings who LakshmikantfllJl kall1altll'la)'anam )'ogihrid have many enemies and that is dh),anagamyalll why we are afraid of each other; Vande Vis/mum bhaVflbha)'flharam sai"Va but Lord Vishnu is sleeping com lokaika l1atham fortably and peacefully on the couch of th e serpent Adisesa I salute Vishnu, the sale master of the becJuse He is fearless. Ftom His universe, whose presence is very peaceful, navel emerges the lotus and this who stretches Himself on a serpent-bed, lotus is the seat of the Creator who sprouts a lotus in his navel, who is Brahma. The very Crearor is born the one Lord of all the Devas, who is the out of the navel of Vishnu. support of the worlds, who is subtle and Apparently, Lord Vishnu is the all pervading like the sky, whose com Creator of this whole Universe. plexion is like that of the clouds, whose The seed (beeja) of that Universe form is very beautiful, who is the consort is in Him. From his navel (the of Sr,i Laksmi, whose eyes are like lotus embryo) we find the whole world petals , who is meditated upon by yogis coming into existence. Suresham and who eradicates (he fear of samsara. is another name of Lord Vishnu. Sura means God and Isha means ;

Then we offer our prayers to Lord Vi ~ h llU. Again the n,U11e seems to be a Sanskrit word indicating a Hi ndu God, but it is only a ques tion of language. Man thought of having a language so that he can rela r what he understands, to o chers. The language is m lC:ll1t for co mmun ication. Therefore, if the praye rs are said in Sanskrit, it does nO[ mean that God belongs to that parti cular community which speaks or fo llows thJt particular Iallguag . W hen bible is tr::mslat ed in all the languages it will be ri diculous to say that Christ only bclongs ro those who speak H ebrew. So in Sanskrit when we offer the p rayers to Lord Vishnu

Jye ngar Yoga News No.4

Winter 2003

Supreme God. Lord Vishnu in this sense is the God of Gods. He

the

supporter

of the

whole

Universe.

Vishvadharam - Vishva is the entire Universe; the Universe which is known and unknown to us. He is the one who supports the known and unknown world. Adhara means to support. Now how big is He; how small is He? Is He six feet tall and two feet broad like any other human being? No! He is as vast as the sky! You cannot measure the sky; simi larly he cannot be measured. GaganuJadar-~)'am. Gagana means sky and sadarsyam means similar. So he is all pervading as the sky. He is Meghavarnam. Megha means cloud and varnam means colour. How does he look; what is his colour? Is he brown like Indians? Is he white like Westerners? Is he black like Africans? No! His colour is similar to t'he clouds. \X/hen you see the clouds in the sky they are of the same colour. You don't find this cloud in England having a different colour; in America having a different colou r. You don't say this is Indian cloud; this is African cloud, or this is American cloud! The cloud is the same every where. It could be black, white and could be with gold en or silver lining or without lining. So also Lord Vishnu has no colour.

Shubhangam. Has he got arms like us? Legs like us, belly like us, chest like us? Is His body like our body made out of flesh and bone? No! anga means limbs. Shubha means auspicious or pure. His body is JUSt the incarnation of auspiciousness. There is nothing inauspicious in Him. No inauspiciousness can touch him because He Himself is auspicious. The Lord is having the body of auspi CIousness. He is Lakshmikantam - the husband of Laksmi. So who is His wife? His wife is Lakshmi. The word indicates the increase of good fortune, prosperity, success and wealth.

Iyengar Yoga News No.4

In other words the Universe; the Universe which is full of wealth and therdore nothing but Laksmi, belongs to Him. The wealth that vve see on this Earth and the wealth that we see in the Universe all belongs to him because he is the husband of Laksmi.

Kamaltlnayanam. Kamal means lotus. Nayana means eyes. He is lotus eyed. His eyes are like lotus; always open and beautiful. Is He the one who keeps the eyes closed? No! Though He is sleeping on the bed of the ser pent Adisesa, yet His eyes are always wide open because he is seeing everything and witnessin g everything. The lotus though remaining in water is untouched by it. Similarly, the eyes of Lord Vishnu though seeing and perceiving everything remains untai!1tcd. Thcn if that is the Lord, how do we see him? Yogi hrd

dhyanagam)la;72 He, the Lord can be seen by a yogi, through the heart the spiritual heart, only by practising dhyana. You can see me, I can see you, but what about Him? How to see Him? The yogi though His heart sees that Lo rd, through the practice of sadhana. You necd to practise yoga, do dhyana and purif)! the heart. The velY core of the being. Then you will be able to see Him. Is it the eyes of the yogi that sees the Lord? N ! it is the heart, the spiritual heart. For the yogi the spiritual heart is the eye and this eye of the spiritual heart has to open. Like His lotus eyes, the lotus of the heart has to open. salute Lord Vishnu, (he All Pervader who never deteriorates, who never diminishes, who is ever omnipresent, who exists everywhere.

Vande Vishnum - let

LlS

Bhava Bha),aHamm - Bhava means worldly li fe. It means (0 come in (0 existence or have birth after birth (0 experience woddly life. Bha)la means fear. And Haran] means to destroy. What does He do for us? H e is the one who being fearless, the ocean of fea rle n

gives us courage to cross this world of pleasures and pains. This world in which we are caught and when we cannot reach the other end of it, the spiritual end of it, the very soul, the very self, then He is the one who destroys the fear of appearing in this world again and again, getting caught in the cycles of births and deaths. He destroys the fear which keeps us away from seeing the soul.

Lord Hanuman, has a speed equal to the mind. We want that speed of the mind. We often [hink that ,ve should be qU1iet as a yoga practitioner but the quietness also has a speed. For a while we remain quiet and sud denly the mind thinks of something and the flow of serenity is broken. The speed of quietness breaks! You say "Oh! we were sitting here but our mind was some where else." The mind has a speed but doesn't flow with a single attention swiftly. So here is a god, Lord Sarvalokaikanatham - Sarva - whole, entire, Loka - heav Hanuman whose speed of the body and speed of the en, earth, space. Eka - one and only one. Natham - pos intelligence is just equal to the mind which has got a sessor and protector. He is the one who is the head of great speed to have a single minded attention. I can be the whole Universe the sole master of the Universe. The here; at this moment I can reach India because the mind only One, the only single One. There is no other God. can go that fast. I may not even reach the airport but the There is only one Isvara and we read this in the Yoga mind can reach so fast. Lord Hanuman is the One who Sutras. He is untouched by klesa (afflictions) and karma has the speed of the mind. He can physically reach with (actions). The one who is untouched by this is above the speed that the wind can go. Maruta Tulya Ve,~tlm j\1arut means wind or vayu. Tulya everyone. Isvara is the One, and means similar or equal and vegam that is how in a poetic way the means speed. This is indicating sloka is presented to us. the vigour of Lord Hanuman and I am taking a little longer time of the power of his body to be quick and swift. When He is going with yours so that you understand that speed, is he shaken? Is He because you are all yoga teachers and obviously this is something disturbed? Is He perturbed? No! that the practi tioners have to He is stable in spite of having a know. speedy mind. jitendRiyam - jita means conquered and indriya Then we are offering our prayers means senses and organs. He has to Lord Hanuman. conquered His senses of percep tion, so His mind is not wavering The word Hanuman signifies the though He is reaching with that syllable "AUM". 'Ha' stands for speed. Buddhimatmn Varistham Lord Vishnu, 'nu' stands for Lord Buddhi means intelligence and Shiva and 'ma' stands for Lord Buddhirnatam means Brahma. Lord Hanuman in this Intellectuals. Varistham means sense signifies the confluence of Hammlan Vandalla}}1 excellent. Lord Hanuman has the creator (Brahma), the protec Manojavam marutatulya vegan1 excellence of intelligence in Him. tor (Vishnu) and the destroyer jitelldriya buddhimatam varistham Our intelligence has limitations. (Shiva) in him. He is above all the intellectuals Vatatmajal1l v{l11ara)'lttha mukhyam that we have in this world. In Sriramadutam Salll11am prapadye We are all sadhakas. We are all Lord Hanuman intelligence has practitioners. We haven't reached Lord Hanuman, messenger of Shri reached to the exhausted level; he the state of a yogi. \'Ve are all on Rama, son of the Wind God, is on top as far as intelligence is that path. So here is the reason Who is quick as the mind and swift as concerned. He is the son of Vayu. why we offer our prayers to Lord the wind, Vatamajam - son of the wind. Hanuman. Atmaja - son. Conqueror of the senses, foremost among the wise,

MmlOjavam - speed of the mind. Commander of the monkey-army, to Mana is mind and java means Him I surrender. swiftness or speed.

Iyengar Yoga News No.4

Most important to a yogi is t11e very practice of niY{l112({ and yama. He has to conquer his pral1a; COrl-

Winter 2003

~ hi

energy. We fi rst try to quer more cautiously the Tg! ar the subtle level. We to keep the vata under con n [JOI. t a r ta is rhe cause of good and ad behaviour. Our character ~ pends upon the qu~iry and ., c! of vata. In order to have con IT l over vata we offer prayers. orm ally Lord Hanuman IS tra nslated as Monkey God be ause his face looks like a mon k y. Vanara means monkey. But h re rhe vanara Hanuman is human being. 'Va' means to blow nd spread in all directions or to procure or bestow anything by blowing. ' Nara' means human being. So vanara is above the human being, who is stronger than human beings so vanara in this sense is nor a monkey. It is said that it was a kind of uniform given to the military force of Sug;iva which made the appear ance of a monkey. Rama was given this army of all the lJanams. If you read the Ramayana you will know that they were given a special dress to wear. Though rhey look like the monkey rhey had rhe strength to cross the ocean. There ,vere engineers in the army. Lord Hanuman is rhe head of all the vanaras. Yer in spire of reach ing thar level he remained all the rime as a servant rendering service to the Lord Sri Rama, rhe Lord. He never lifted up his head wirh ego or vaniry to say "Look, I'm above everyone!" He is rhe incar narion of humbleness and he respecred the Lord, and rhar is how we offer our prayers to Lord Hanuman.

Lastly. we are offering ollr prayers to th Guru.

Guru Vandanam GuruI' Brahma Gurur Vishnu Guru,' DeIJo Maheshwarah Guru saksat Param Brahma TclS77Zal Sri Guravenamah Guru is verily Brahma, Guru is

verily Vishnu,

Guru is verily Shin,

Guru indeed is the Supreme,

To him I bow.

Brahmanandam Paramsukhadam keva/mn jJ1tlnamurtim DIJczndlJatitam gagrlllsadl'.lyam tattvamasyadi laksam Elwl1l nityam lJimalamacalam sar vadhi saksibhutam Bhavatitam trigunarahitam sadgurum tam namami To Patanjali

I salute the Guru who himself is a blissful state of Brahma, who gives only happiness, is idol of knowledge, has crossed all the dualities such as sorrow and hap piness, who is as vast as the sky and untouched, always drawn into the thoughts of the Supreme. He is One and alone, eternal, untainted, straight-forward, wit Ler us bow before the noblest of sages

nessing the consciousness of all PatJnjali,

the living beings, beyond the who gave yoga for sereni ty and sancti ry

and physical entangle emotional of mind,

grammar for clarity and purity of speech ments, unaffected by sattlJa, rajas and tamas. I salute that Guru. and medicine for perfection of health.

Let us prostrate before Patanjali, an

Isvara is One and only One who is incarnation of Adisesa, whose upper

rhe Gurll of gurus because He is body has a hum:ll1 form, whose arms

omniscient in whom rhe seed of hold a conch and disk,

And who is crowned by a thousand head knowledge exists. The knowledge flows only from Him. He is rhe ed cobra.

Ocean of rhe knowledge and from Him we are receiving rhe knowledge bir by bit. So how is rhis Guru? He is rhe reator, Brahma; He is the pro Then we offer our prayers to Lord Patanjali. Of course tector, Vishnu and He is rhe destroyer of our ignorance, you know the meaning of that since YOll have read the Shiva or Maheshvara. Then there is the guru who is Yoga Sutras of Patanjali. transforming that knowledge to LIS. Because the God Isvara, cannot be seen by us; cannor be felt by us unless

Iyengar Yoga News No.4

Yogena citttl.l)'a padenrl vacam MaLam sarh'Cl.lyaca vaidjlClkena Yopakarottam prrwara771 711ul1il1tlm PatanjaLim pranjaLimnato'Jmi Abahu pUl"wakaram Sal1lcha cakrasi dharinal1l Sahasra .I'imsam sllettll11 Pnlntlmami Patanjtllim

Winter 2003

we realise through the sadhana. Therefore, we require somebody to guide us. And it is our Guruji who guides us. The one who guides us, we have to salute him as well. The Guru who is in the physical form right in front of our eyes (sakshat) is Param Brahma - the Ultimate, Supreme God. He is the guru who is always drawn in the thoughts of Brahman, thinks of the supreme and is happy with that Supreme. His all happiness is established only in that supreme SOutce. He is again the incarnation of knowledge. No dualities affect Him. He has crossed the dualities. He is as vast as the sky. He aims at the Upanisadic truth" Tat Tvam Ast, "That Thou Are". He is only One - Ekam. He is always eternal - nityam. He is untouched by affiictions; untouched by any bad or wrong actions or thoughts; He is always pure. He is sta bile and immovable. He is always watching everything. He is always witnessing everything. He is never caught emotionally. He doesn't differentiate saying I like this person more so I will teach him more and I will not teach that person. He .transcends emo tions. We are always caught in the three gunas but Guru is the one who is above all so he has crossed these three qualities. Let us offer our prayers to the guru who shows the right path to us. I do understand that the doubt may arise in your mind whether you should say these prayers or not. Therefore, I thought, it is better to understand the language and the meaning of these prayers. At the end, it is a Universal God. We always create the God through our minds but when we cross our own mind we realise the Universal God. If the Supreme is understood in this sense then I don't think anyone need to have any doubts in their mind. Always, as vve begin anything as auspicious work, even the birth day celebrations, the simple birth day celebrations, we have candles. We light the candles which shows us the light. In the similar manner when we are offering the puja. We will light the candles of knowl edge. Let this knowledge always remain enll ightening us. The flowers are offered with the sense of appreciation and affection. So I

Iyengar Yoga News No.4

wiU perform the puja offering the flowers. The Lord says in the Bhagavad Gita, "Don't offer me anything big. Bur even if you offer me the flowers, fruits, leaves, water, I accept them because you have offered them to me with love and affection. I return them back to you because I'm not the one to enjoy them. You have offered them to me but I will be giving them back to you." That is what the Bhagavad Gita says. So when we are offering the light in the form of candles or flowers, it is He who is going to return that back to us. We do not ask for that but that is what His nature is to give. He is not going to keep any account of what we give. He says in other words, "You try to tread the path of real isation; you try to walk on the path of self-realisation and I will be guiding you; I will be showing you me path." If we are absolutely agnostics, having no faith, then He is not going to force us. But if a little feeling comes which says "Let me do yoga; let me know what it is," He is going to guide us. The first time you came to your yoga class some of you might have felt "oh, yoga cures diseases, so let me try ifit helps me." So we come with that selfish approach. Even though it might be a selfish approach God is not taking any objections to that. He says, "Fine, you have got a selfish approach; it doesn't matter! But be on the right path." \X/hen your mind says "Oh, there is something beyond the health and I want to know that." Then He knows that the intention is changed. He says, "Fine, you are progressing further, so I will help YOll further." So this is the dialogue which goes on between us and the Universal Soul and this inner dialogue is needed. This is what the puja means. The puja means worship ping HIM, the Supreme One. Whi'le doing the sadhana, we need to have dialogue with the Lord. Sadhana is the language of dialogue between us and God.

So having this in your minds, let us offer the prayers. ~'--

_ _ _ _ _ _ _ _ _ _ _ _ _ _....J

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Winter 2003

PUJA - SOME REFLECTIONS

Kirsten Agar Ward writes about her experiences and understanding of puja. wa rather surprised to have been asked to ',Tite this article as I am in no way any sort authority on puja. I write only from my 0\11 limited experiences, which are of per - rm ing a puja most days as part of our fam ... -lif for around two years. Before this I was \cry much aware that I preferred to begin yo~ classes and my own practice with the in\'ocation to Patanjali - it seemed, and still does seem, to be important to have this pause to quieten and prepare for the prac rice. Later I also realised the importance of rhankfulness for which it provides an oppor ~unity. I had also noticed and been interest .:-d in the pujas I saw talcing place in the homes of some of those with whom I stayed whilst travelling in India. I found the notion of having a shrine in the home and daily rit uals associated with it very appealing, rather than such activities being restricted to a sacred building and fIXed services. I was impressed by how much a part of daily life it was to rhese people to pray.

From what I understand at present me basic elements of puja include - a lamp (light), anointing, incense, food offerings (pra_iad), other offerings such as flowers, chanting and prostration (pranam). There can be varia tions, for example, in the mantras chosen and the number of repetitions and the order in which they are performed, the forms of God represented, the element of silent prayer, reading of scriptures and some of the 111 a terials used. In our case we have found it helpful to estab lish a place in our home (in the yoga practice room) where we carry out the puja. It is important to keep the area clean. Our puja has developed over time, for example we have gradually learned more chants. We were helped greatly in this by having a tape recording of them. Then we were able to refine our pronunciation by having the words written down. It was necessary to make a consciOllS effort to learn them. We are deeply grateful for the guidance we have received in puja from Guruji via Faeq Biria. I have to admit that what really got me start

Iyengar Yoga News No.4

ed with puja in my own life was the desire for a child (our prayers were answered and we now have a beautiful son - Saut - which means 'asked for'), Now later, in parallel with my experiences of the invocation at the beginning of practice, it is at east as much about thankfulness. It's so easy in life isn't ir, to forget all the many blessings one has and instead focus on tl1e trials and tribulations? For me puja is a way of helping me remem ber the blessings and more than this to be grateful, at least for some of the time! Maybe then it will spill over more and more into the rest of lite.

Puja is also an opportunity to practise the fourth NiJlama - Svadhyaya - self study. For exan1ple, in that quietness when it is JUSt oneself talking to God one can observe one's inclinations and scrutinise them - am I con centrating? Am I being properly reverential? Am I savouring the moments or rushing to get on with something else? Am I being mechanical? Am I clean and pure in motiva tion? Am I seelcing gratification? It seems to me that an essential aspect of puja is reverence. This is not something we tend to make much of in our society. The cult of the individual is very dominant and this can tend to make us feel that it is some how demeaning to be reverential towards someone (or something) else. To me, how ever, reverence is about simple truthfulness and acceptance of truth and about showing due respect aDd appreciation. Reverence is easier if we really have some understanding of our position in relation to the object of reverence. This reverence (and correspon dent lack of casualness and mechanical ness) in approach is manifested in how one pre pares for puja (the best time is after bathing), how one dresses, and also in how one actu ally performs it. For example, the posture one assumes - is it casual? Arrogant? Or straight and firm and respectful? I remember being Struck by how Guruji folds his hands in the Namaskar position - how beautifully he extends them - certainly not a casual or mechanical posture. Posture, cleanliness, dress - these are some outward manifesta-

------~--~~~~~--

--------------------------- Winter 2003

tions of how one is inside which is the cru cial thing. If we truly in our heans revere: God and strive to act in the puja as if God is really there (which I believe God is - being omnipresent) , then reverence can be there. It is a bit like the difference bervveen practising as if Guruji is there watching and not! Through this reverence one is beginning to develop L·hVtlra Pranidhrma (surrender to God). It seems to me that puja is closely linked with all the NiJ1ilmas. One observes cleanli ness in body and endeavours to be pure in , thoughts and actions also (Saltcha) before and actually it seems to me the process itself has a purifYing effect. Counting one's bless ings involves a degree of Stmtosha (content ment). Tapas (determined effort and zeal) is required in order to be disciplined and not let the practice slip. Through it one begins to develop m ore Svadhyaya andhhvara Pranidhana. Isn't thi: similar to asana and pmnayama practice? Moreover I feel that by developing such qualit"es and perso nal disci plines through puja one's practice of other aspects of yoga can surely only be deepened. As an exam ple, I remember Birjoo Mehta explai ning to us how to prepare to take the in-bream in prartayarna and he likened it to the state one is in just at the moment one lights a prayer candle in church. In this way experiences of Makti (devotion) assist our other yogic practices and I feel sure the con verse is also true.

Puja is not about worshipping or revering a piece of stone or metal - [llse idols in C hristian terminology. T he images are sim ply w heLp us remember God. In much the same way ,in church there might be images of Christ, or architecrur3l symbolic refer ences to God (for example, windows being in threes to remind us subconsciously of the Holy Trinity). These things are to assist us; tools rather than ends in themselves. We surely need assistance otherwise we would be remembering God all the time and con sequently being more spiritual than we are. Similarly chaming and ritual itself are an assistance. Coming from a protestant back ground, and not ' High C hurch', it strikes me as somewhat curious that I have come round to valuing ritual and what may be loosely summed up as 'bells and smells'. Somehow, though, it seems to offer a struc Iyengar Yoga News No.4

rure, some scaffolding on which to build; it touches the psyche. I like the idea of chant ing in Sanskrit ancient prayers, which have been chanted so many million times before. It seems to me there is a great energy and purity in that. My experience is that it is not essential to have to understand all the words (though having said this, I am grateful that Gt:etaji has given us such a clear and full explanation of several invocations). I was interested to discover that our neighbo ur who is an ordinand (trainee C of E priest) has had a similar experience. During her training she has been involved in worship incorporating chants in Latin or G reek. As she comes from a 'Low Church' background she found this strange at first, but she has discovered that it does not seem to matter that one does not understand the exact words, more that it helps you fo cus on God. In fact she pointed out to me that the Bible contains a number of references to how one docs not even need words to pray. I am still learning about puja and deepening my understanding and practice of these aspects I have mentioned. If asked why pzda is important I don't think I co uld say any more at the moment than the points I have mentioned above - developing one's rever ence [Owards and appreciation of God and developi ng oneself to become closer to God. In thinking about this article I have been struck by th e many p~u'all els with yoga prac tice - from simply not being mechanical or casual, to being reverenria!l and appreciative, and developing Svadhya),a and Ishvara Pranidhana through Tapas. How also the Yanla)' (for exanlple truthfulness, non-covet ing), withdrawal from sense objects and the external world (Pratyahara) and concentra tion (Dhal"tlna) are involved. in fact it seems to me aspects of yoga and pzda are not just parallel but ,i nterlinked; the one assisting the other and vice versa. For me puja is rather like m y experience of yoga when I first began - I was not exactly sure, or able (0 explai n, why it was so impor tant to do it, bur I just knew, for me at least, that it was! In the same way I just know and fee! that pIda is important for us, not only for the blessings and insptration which come from it bur simply as the act itself, for its own sake.

Spring 2003

THE SCI'ENCE OF LIFE

Inspired by Geetajl s talk in Madrid in May 2002, Dale Rathbone reflects on the basic principles and philosophy of Ayurveda

n Madrid, Geetaji discussed the basic , principles and philosophy ofAyurveda and how this plays a role within our mind, nature and with our practice of flSflnas. Ayur-veda means science of life and a central principle of Ayurveda is the existence of the three doshas. These are our 3 biological humours which are 3 primary life forces in the body. In Sanskrit they are called Vflta, Pitta and Kflpha which correspond primaril'y to the elements of Air, Fire and Water. These movable elements determine life process es of growth and decay. When the humours are out of balance then this becomes a causative force in the disease process.

Vara is described as the biological air ele ment, like the wind which moves things and motivates the other two forces. It sus tains effort such as inhalation and exhala tion which co-ordinates the senses, impulses and vibrations. The roOt of Viltfl is dealing with the waste materials in the pelvic and lower back area of the body. Because the Vata is composed of ether it lives in the empty spaces in the body and fills up the subtle channels. Pitta is described as the biological fire ele ment, which is the bile that digests our food and is responsible for certain chem ical energies and transformations in the body. Modern medical science speaks of electrical energy running through our nervous system. It also governs Ollr men tal digestion, heat, visllal perception, hunger, thirst, radiance, understanding, intelligence, courage and softness of the body; it is seated in [he stomach and digestive area.

together and so provides substance and

gives support. It also provides emotional

traits such as love, compassion, modesty,

patience and forgiveness.

Geetaji made an interesting point that if

a person is Vata by nature then they may

be unstable and indecisive in mind,

always wanting to learn something else.

An unstable Vatil nature person stays in

asanas too long but they also want to fin

ish for the next asana. The Pitta nature

person has discipline but jumps into one

posture then to another and wants to

learn moment by moment vcry quickly. A

Kilpha nature person slowly develops over

a 70 year period.

Geetaji most importantly spoke about

keeping a balanced level in all three

doshas, Va ttl, Pitta and Kapha within our

daily practice.

An ancient deity (arca-vigraha) of Lord

Dhanvantari received the knowledge of

Ayurveda from Indra, the King of Gods.

Brahma composed Ayurveda in one hun

dred thousand siokLlJ and a thousand

chapters. But after considering the shorr

span of life for any mortal to study, Lord

Dhanvantari divided Ayurveda into eight

volumes.

In the broad and profound Vedic science

Ayurveda includes:

Herbal medicines, dietics, surgery

(Shaiya Ttmtra), Psychiatry (Bhutil Vidya),

toxicology (Agftela Tantra), spirituality,

midwifery, gynaecology (Kaumarbhritya),

general medicine (Kaya Chikitsa), rejuve

nation (Rasttyana), sexology (V~jikarana),

diseases of the eyes, ears, nose and throat

(Shaiakya Ttmtra). Kapha biologically exists in the earth medium like our skin, bones and other tissue lining. Our physical composition is mainly the water element which is con tained within the boundaries of our skin. Its or,igin is that which holds things

Iyengar Yoga News No.4

According to the ancient text Caraka samhita, this "Science of Life and Longevity" is eternal and is revealed in each universe in each of its infinite cycles of creation and destruction.

Winter 2003

These illustrations show Lord Dhanvantari in his four-armed form holding the wheel (Sudarsana Chakra) and Conch (sankha) in the upper right and left hands as do most Vishnu incarna tions. In the other two hands, there are the nec tar pot (amrta-kalasha) and a herb. According to the Prapancha-sara san graha, the Lord holds a leech (jalauaka) in place of the herb in his fourth hand. Lord Dhanvantari was said to be an incarnation of the God Vishnu and appears in the famous myth of the churning of the milk ocean, repre senting this truth for the benefit of othe~ in the tradition of Ayurveda. So to heal ourselves or others we must set It 111 motion within ourselves. Lord Dhanvantari has been worsh ipped for many years in India and is to be seen in most clin ics and is a reminder that however much we know or skillful we become, everything still depends on the grace of our spiri tual nature. Today, in India, the Diwali Festival is inaugu rated with remembrance of Lord Dhanvantari . For such, during dusk time, a lamp pointing toward North by North-East is lit at the entrance of the door step. Such is the welcome to Lord Dhanvan tari to bestow on all health and happi ness in ensuing life.

Iyengar Yoga Nevvs No.4

Winter 2003

INTERVIEW WITH JAWAHAR

Before his visit to the Manchester convention in May 2003, IYN interviewed guest teacher Jawahar Bangera

lVfiat drew you to Iyengar Yoga initial

W (y?

been transformed from the mundane aspects to the subtle: from the frivolous to the sublime. These sadhakas have made the practice ofIyengar Yoga a part of their lives and mental make up. Their food habits have changed. Their attitude to fel low workers and employees has improved. Their clarity of thoughts and actions has improved. Some atheists have become theists. Not surprisingly they all attribute these changes (for the better) ro their practice and grace of yoga.

Honestly I was not drawn to Iyengar Yoga but dragged to it by my folks in the sum mer of 1969. I spent the last five years of school life in a boarding school at Panchgani. When I returned to Mumbai after finishing schoo!, the rest of the fam ily was already attending Guruji's classes (Sat/Sun) and it was but natural for me to fall in line. In those days Guruji used to spend a good part of the Indian summer teaching in Europe. In the interim, his senior students like the Motiwalas, Burzo The principals of yama and niyarna will Taraporewala, Ohun Palkhiwala conduct give the modern world the instruments to ed the Mumbai classes. My brothers, lead a disciplined life, especially yoga as myself and the Motiwala sisters, being the taught by Guruji. He makes no man youngsters of the batch, were singled out made distinctions between races, religion, for "special" treatment, especiall), an extra culture etc. The tenets are strictly adhered to and this makes him a true yogi. I am dose of back-bends. sure man)' students have experienced this One day I was browsing through Light aspect of Guruji and Iyengar yoga. Yoga on Yoga (hardback). It fascinated me! as taught by Guruji will undo all the bar When Guruji returned to teach the class riers we, as ordinary humans, are con in Mumbai I was astonished to see that stantly erecting to form a protective fence the person in the book (LOY) was the between different peoples of the world. very same one teaching the Mumbai class. Sage Patanjali states that yoga is not con I requested Guruji to accept me as a stu ditioned by class, place, time, or concept dent and since then there has been no of dut),. Hence yoga plays an important Looking back. In those days I used to look role in the bonding of all mankind. forward to the Saturday class, as I hated Therefore it is imperative to practice yoga getting up on a Sunday morning. In for universal gain. boarding school we had a PT teacher who made us do postures like sirsasana, arm How is the practice of Yoga general6' per balances and backbends. So in tbe initial ceived in India? stages Iyengar yoga was more like PT for me until Guruji started explaining the Though it is the birthplace of yoga, India nuances of the poses. That made it inter somehow is treated very lighdy. The gen esting and gave me a reason to get hooked eral concept of yoga in India is that it is meant for "older" people! So, ),ou will on Iyengar yoga. notice very few youngsters in yoga class es. When I started out practising Iyengar What do you think is the role ofYoga in the yoga, I witnessed many youngsters come modern world? and go. It was mostly those families Most of the people I have met attend where the parents and children attended yoga classes with ulterior motives of classes together that there has been some improving health, flexibility, weight-loss adhesion to yoga. My present experience or weight gain, etc. Those who have is that youngsters have a major prob]em maintained a continuous practice have attending yoga classes because it does not

Iyengar Yoga News No.4

------------------~~-----

appear "glam o ro us." And th en th rt is the ego problem . W h n it comes to d oing difficul t po t ures, it exposes them (es pe cially d 1 C boys/yo ung men) as wimps and this th ey ca nno t sto mach . We see a lot of dropoU(s. So the concept of yoga needs to be changed. Ask any layperson wha t he or she thin ks of yoga and they con jur' up a n image of a yogi in meditati on. Whe n I starred my first publi c class in M umbai , in a very smalJ roo m , 1 rece ived abo u thi rty srudenrs . The m en we re dressed in office-wear and th e women ca m e in saris. T hey had th eir own idea of what the yoga lass was and I had min e. I was the o nly person in th e room in prop r yoga attire along with a handful of students who had some experi nce of Iyengar yoga. The next class I was left with only th at handful of students . Indians are hard working as Fa r <15 materi alism is con cerned. W h en it c m es to spiri rual prac ti ce , th ey do not want to work hard for sLI ce 55 . O ne no tices ma ny I ndi a ns se t tled abroad have made a success of th eir live . fow m an y have you n ot iced atte nd ing yoga classes ? They are God fearing and ma ny are temple-goers. They p refer to pray thall undergo dle rigo urs of mana practice .

There is a sign th ough that things are fi naJly changing with the p pulari ty of Iyengar yoga. G uruji is now well known in India and inquiries for classes are spe cific ror I 'en gar yoga. Most attend class with tb hope of achieving health. Also there is now awareness for building good h ealrll w ithout the use of d rugs and doc to L So me 'm end class with medical prob lems in the ho pe of curing themselves wit ho ut urger . Yes rh e resp nse in a city like Mu mbai is enco uraging, and it has bee n a lo ng tim e co ming. All of uruJI s hard work is now paying div idends. Very often you will no tice [h re are man y "expertS" in Jnd ia who will eulogize/criti cise the subj ec t without havi ng practised it. \'(1h en the p reacher is a well-known p rson J.li it m akes an impact and some times it can have a pos itive eHect on th e efficacy of yoga.

Iyengar Yoga News No.4

Then there is the colonial hangove ' G uruji has often said tha t yoga will b. popular in this country when a Foreign\:" teaches the subject. One of the big obsta cles to the popularity of yoga is th e me ical profession. W h en they are at a los ~, th ey as k rheir patients to attend yog classes. At other times they advise the i patients to practise only 'certain' poses. Ie: India, a doctor's \-vord is like God's an patients will ap proach yoga classes with "presc ripti o n" fro m their doctors. Fortunately yoga is making some inroad in the medical profession and doctors ar. now attending classes and nOficing th clifference in the non-invasive technique as taught by Guruji. A renaissance is ir order.

How do )'ou feel about teaching large ventions in contrast to smaller classes?

COl,.

Each has its own charm. In conventions the students who attend have alread achieved a certain level in their practice ' They are more receptive to instructio n and the degree of absorption is high E" planations of subtle points are readiI understood due to the sincere practice 0 the partici )al1ts. SmaHer classes have :' charm of th eir own. There is a closer rap port between the teach er and the StLl dents . It is easier to m onitor the class fo . mistakes. In convenr,io ns, though thert are rewer chances of erro rs from students. mistakes can be glaring. It happened in the last convention when a student 'mod iried' the pose, as it was the way the stu dent was taught. It also occurred that th e st udent was not from the Iye ngar yoga co mmunity. [r was disturbing as well as amu sll1g.

There is a g;ut deal ofconflict in the wor/a crt the present time. Do you think that Yoga practice and philosophy can be ofany help? T he answer to this question is connected to the earlier question of th e role of yoga in the modern world. If we all made a co ncerted effort to live our individual lives as per the principles laid down in the Yoga Sutras of sage Patanjali, it would be a beginning. Unless we lead exemplary lives , we have no moral right to point fin-

Winter 2003

gers at others. Greed is often the basis of conflict because we are habitLlal violators of the niyama of Sanrosha. The mental conflicts caused by lust, anger, greed, infaruation, pride and malice have to be eliminated. The more we practise yoga, the conflicts are eradicated by the discriminative knowledge that unfolds. \X/e can then expect camaraderie instead of enmity. Often it is the imposition of a misguided few that creates turmoil. Philosophers propound the premise that "all men (and women) are created equal." We cheer them at such lectures. We go out and do

the opposite. The philosophers are referÂ ring to the soul. And then suddenly, we distinguish our 'friends' either as, Asian, African, American, European, Oriental etc., (not necessard'y in that order). There goes the concept of universal brotherÂ hood! There goes the neighbourhood! Hence man-made barriers are created. \'i/e as yoga students should be the Erst to break down this barrier and spread the feeling of universality among ourselves before we can start to preach. I have noticed this bonding among the Iyengar yoga community. May our tribe increase.

MANCHESTER CONVENTION - JUNE 2003 IYN presents a photographic record of Jawaharis teaching in Manchester in June 2003 - photographs by Betty Croston

Iyengar Yoga News No.4

Winter 2003

If you would like to buy a mounted copy of this group photograph in colour, please send a cheque for ÂŁ7, with

your name and address, to: Betty Croston, 13 Lincoln Grove, Sale , Cheshire M33 2JG.

Please order by 31st December 2003 and write your cheque to "B. Croston".

Iyengar Yoga News No.4

Winter 2003

YO RKSHI RE CONVENTION - AUG UST 2003

Myka Ransom reports on the convention that took place at Bodington Hall, Leeds from

Friday 29th August to Sunday 31 st August, with guest teacher Shirley Daventry French.

don't recall exacd y how I got rop ed into helping our with this convention, but I have attended a I1Llffiber or yoga events over the last few veal'S, and I thought it was time I lent a hand. Fortuna tely th convention committee (comprised of Comrades Brown, Bayliss, Bresnihan, Biggs, Woodcock and myself) proved to be quite capabl . I think every one on the committee wou ld agree that organizing the co nvention was challeng ing, bur not as difficult as we initially feared. I

Now, I shall spare you the rascinating details of months of planning, stuffing envelopes, making phone calls, inspecting venues, etc. and cut to the chase. I had a prior commitment on the Friday morn ing, so I didn't arrive at Bodington Hall until just before 1.00 when the Teachers' Workshop was due to start. Registration was proceeding smoothly with Comrades Woodcock and Bresnihan manning the desk and doling out (or occasionally, for gettin g to dole out) bottles or mineral water, along with the room keys and inro packs. I took my place at the desk, and so unrortunately missed the eachers' Workshop taugh r by our main guest teacher, Shirley Daventry French from Canada. The theme of the workshop was 'Yoga ror Seniors', and Shirley discussed some of the effects of aging on the body and how yoga can h elp alleviate condi tions specific to the elderly. After the Tc-achers' Workshop there was a break berore the first Welcoming C lasses began. We knew the success of our con vention rested on the adherence of the participants to our Simp le Colour Scheme. Since not everyone co uld fit in the largest room ror Shirley's classes, we had to aHocate participants into groups .

Iyengar Yoga News No.4

This gave everyone the chance to attend twO classes with Shirley, as well as a class with one or the other guest teachers. Each group was assigned a co lour, :.1l1d we com pelled each participant to wear a name badge with their group co lour on it. So, when the time came to attend an asana class, they just had to look at the colour on their name badge, and go into the room with the matching colour on the door. Hurray, it worked! The participants also had the option to attend a smaller, more personal , gende r asana class with Sallie Sullivan or Ursula Schoonrad if they preferred.

I was in the Pink Group, so I attended the Friday evening asana class with Margaret arter. I had never attended any or her classes berore, and I really enjoyed this one. T he teachers had agreed amongst themselves to teach the same general theme so that all convention participants would have a well-rounded weekend. On Friday evening the theme was forward bends. 1 didn't make any notes about this class; all 1 can remember is how much 1 liked it, and what a nice laugh Margaret has. After class it was time to eat and we were pI ased to find that the food ,>vas decent. T here was one glitch however, as they prepared some desserts which contained gelat ine eve n though they had agreed to provide purely vegetarian food. Take note future organizers : when you ask for vegetari an rood, make sure the catering manager understands what 'vegetarian' means! After dinner we were treated to an Indian Pup pet Show by Di Bayliss. Now this was absolutely fantastic. Camels, dancers, magicians, snake charmers, and a man

Winter 2003

who could juggle his own head came to life with Oi's deft fingers manipulating the marionettes' strings. Whereas the strings on Western marionettes are att,1ched to pieces of wood which the puppeteer holds, for Indian marionettes rhe puppeteer holds rhe strings directly. The performance irself was so mesmeriz ing; it was casy to forger Oi was onstage with rhe puppers. Saturday morning began bright and early wirh breakfast for some, and Pmnayama for orhers. PmnaytlJna practitioners had the opportunity to attend a 'more experi enced' class "virh Shirley or a 'less experi enced' class "vith Richard Agar Ward. I went to Shirley's class . We started off in a supine position, learning a technique to prolong the exhalarion by exhaling about fl of the breath, taking a quick inhalation, then completing the exhalation and inhaling as normal. \Y.ie rhen practised seared Pmna~yamil in Sukhasana, and Shirley noticed that many of us were not sitting as well as we could. Therefore we spent some rime working with a partner to feel how the lower back ribs and shoul der blades should move up to support the chest. Shirley emphasized the importance of simply sitting well for Pmna,),amit prac tice. Next up was an asanit class wirh Shirley, You know, when I fIrst saw Shirley I just thought she looked like a tiny, gentle older lady, but when she reaches an asana class warch out! It can be rough! (Nore to Yorkshire readers: remind you of anyone? Hmm?). Her years of experience shone through as she conducted the class with great poise and inrerest, There were lots of lirtle interesting points - how people whose elbows tend to hyperextend can work better, how to use rhe opposire hands to pull the arms up in Urdhva Hastasana, and so on, but rhe thing that stuck wirh me was how she raughr Savasana. She said ro let go of your iden tity, to ler go of the paraphernalia of life, to let go of your responsibiliries for a few

Iyengar Yoga News No.4

minures and just imagine 'they've been taken care of', and we were lulled into a very relaxed state indeed. After lunch there were choices to be made, wherher to attend a session on Paranjali's Yoga Sutras with Shirley, a class on inversions wirh Richard, or learning how to develop a personal practice with Ursula. I went to the Yoga Surra session. Shirley led the discussion on some of the highlighrs of the Yoga Surras. She made inreresting points about hmv some people play down rhe fact fhat yoga is abour self transcendence rather rhan self-enhance ment or personal growth. She also said that some people have the notion that yoga will make you feel better and relieve stress wirhout having to change too much, but the fact is that yoga will usual ly show you where you need to make big changes in your life, wherher you like it or not! She went on to say that somerimes when people are in need, they reach our to yoga to gain comfort, and yoga gently reaches back and ltakes tht',ir hand to help support them ... then yoga goes a bit further and clasps you firmly on your forearm ... and flnally yoga just bodily grabs you, and rhat's it! You're done for! Yoga got you! How many of us have had rhat experi ence?! Unfortunately I went home early on Saturday evening, so [ missed the enter tainment, bur I heard there was a steamy salsa dance performance by Colombian salsa diva Tanya Cusan, who also practis es yoga. This was followed by mort' danc mg. Sunday morning started with breakfast or Pranayama, just I,ike Saturday. Again I attended Shirley's class. [ hope readers will forgive me if I have mixed Saturday and Sunday up, bur I do believe it was on Sunday when we practiced some Viloma Pranayama with interrupted inhalations. Shirley impressed upon us how we had to

Winter 2003

restrall1 the abdomen, and how the breath should circu late through the lungs like a fountain. This was followed by another asana class with Shirley. We seemed to do an awful lot of backbends (or perhaps I was just delirious by then), 'plug ging our tailbones in' , as Prashant would say. \X1hat I do remember is that I did my best Ustrasana ever, staying in the pose for much longer than usual, simply by follow ing Shirley's instruction to keep digging that tailbone in. I sure felt hungry as lunchtime approached. Just before lunch we had a very low-key closing ceremo ny, thanking all the teachers, the staff at Bodington Hall, the committee, and the par ticipants, all of whom came together to make a great con vention. On behalf of the committee can I take this opportunity to thank you all again! Thanks also to Terry for selling t-shirts!

I sho uld mention that some .----------....,..........,....".,.,..,."..,.....,....,......-...,.......,,...,..,.,.,...,..,.-----,--:--:-------~----..... of the participants had the . . opportunity to experIence their fifteen minutes (actually more like fifteen seconds) of fame, as Yorkshire TV's Calendar Programme aired short interviews with Shirley Daventry-French and Karol, a student from Yorkshire, as well as a brief Trikonasana practice led by Judi Sweeting.

Also, at some point during the weekend the catering manager was helped Into Sirsasana, hahaha!

Iyengar Yoga News No.4

Winter 2003

SPRING CONVENTION & AGM - JUNE 2004

12th - 13th JUNE 2004 THE Y CLUB, CASTLEFIELD, MANCHESTER We are delighted to welcome Birjoo and Rajvi Mehta from India as the guest teachers to our 2004 Spring

Convention. Birjoo first started studying with Guruji in 197 5. In 1983 he began helping in weekend classes

in Mumbai and then for many years travelled extensively with Guruji on his trips around the world. In 2001

Birjoo visited the UK and taught at a number of venues including Edinburgh and Liverpool. His classes

showed his depth of knowledge and understanding of Guruji's teachings. His sister, Raj,vi, is also a long standÂ

ing pupil of Guruji . She too lives and teaches in Mumbai and has written many articles for the Yoga Rahasya

magazine, of which she is the editor.

TEACHERS WORKSHOP - FRIDAY, 11TH JUNE 2004

In addition to the main event, there will be a Teachers' Workshop on the Friday from 10.00 am to 5.00 pm.

The Teachers' workshop will be open to an Certified Iyengar Yoga Teachers and Trainee Teachers. A light lunch

will be provided.

VENUE

The venue for the Convention and the Teachers' Workshop will be the same as last year's Spring C onvention.

The Y Club is located in the Casrlefield area of Manchester. It is a well equipped Leisure Club, part of a Hotel

complex, with a large and spacious Sports Hall. Manchester is easily accessible by road, rail and air and there

is plenty of car parking near the Y Club. The city centre is compact, with all facilities and amenities easily

accessed by the metro link system or within comfortable walking distance.

ACCOMMODATION

There will be on-site accommodation at the Castlefield Hotel - twin, double and a few single en-suite rooms.

The numbers are limited and will be allocated on a 'first come first served' basis. Further en-suite twin rooms

have been reserved at the nearby Campanile Hotel (less than 10 minures walk away) . Accommodation is not

available on Thursday night at the Castlefield Hotel so participants requesting accommodation will be booked

into the Campanile Hotel. Anyone wishing to remain at the C ampanile Hotel for the Friday and Saturday

should indicate this on the booking form . Both the Castlefield and the Campanile Hotels are 3 star levels of

accommodation. If participants wish to make their own accommodation arrangements, the Manchester YHA

is two minutes walk from The Y Club. The cost per person per night is ÂŁ19.50 - there are four beds to a room

with en-suite facilities and the price includes breakfast. Anyone wishing to stay at the YHA will need to make

their own booking by contacting the YHA Manchester, Potato Wharf, Casrlefield, Manchester, M3 4NB . Tel

No: 0161 839 9960; e-mail: manchester@yha.org.uk

TIMETABLE

Classes at the Main Convention - Saturday and Sunday - will start at 8.00 a.m. The Convention will finish

after lunch on Sunday.

ANNUAL GENERAL MEETING

T he AGM of the IYA(UK) will take place on Saturday afternoon. An agenda will be published in the Spring

2004 issue of Iyengar Yoga News .

Iyengar Yoga News No.4

Winter 2003

SPRING CONVENTION 2004 - Booking Form

Name: Address: Telephone: e-mail: Are you an Iyengar Yoga Teacher or Teacher Trainee?

YES

Do you practise Pranayama?

YES

Please give any special dietary requirements (all food will be vegetarian): If you wish to share a room, would you like a t\vin or a double? TWIN DOUBLE Who would you like to share a room with? If you are booked into the Campanile Hotel on Thursday night, do you wish to have the same room for YES NO Friday and Saturday? Do you want to run a stall at the convention YES NO Please specify what you will be selling: TEACHERS WORKSHOP Classes on Friday (including lunch) Campanile Hotel - Thursday, 10th June:

£35 Twin (with Breakfast) Single (with Breakfast)

£29

£55

£_--- £,- - - - £_---

MAIN CONVENTION Residential (either at the Castlefield or Campanile Hote\): Includes accommodation on Fri. and Sat. and lunches on Sat. and Sun. Single Room Supplement (Castlefield) (single rooms are not availbale at the Campanile on Fri. and Sat. night)

£130

£35

£_--- £_---

Non-Residential: includes lunches on Saturday and Sunday

£70

£_---

Evening Meals:

£15

£_--- £_---

If you are not a member of the IYA (UK), please add your subscription fee: £1 0

£_---

TOTAl PAYMENT - PAYABLE TO "IYA(UK)"

£_---

Friday Saturday

Please return your completed booking form to: Tess Whitelee, 63 Redston Road, London, N8 7HL

Tel: 0208 3477311; e-mail: tess.whitelee@btinternet.com

A detailed programme and further information will be sent out nearer the time. If you require immediate confirmation of booking and a receipt for your payment, please enclose a SAE. Fees will not be refunded for cancellations received after 14th May 2004 unless in exceptional circumstances.

_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _~_ _ _ _~_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ __ J

Iyengar Yoga News No.4

Winter 2003

RE :F LECTIONS

Shirley Daventry French travelled from Canada to be the guest teacher at the convention in Leeds in August 2003 . This article is reprinted with the kind permission of the Victoria Yoga Centre Newsletter. ----------------~--------

170ga is as old as civilisation. Brahm£l, the O'f 1 ator ofthe world createdyoga and therefore the worldandyoga came into existence togetha It has been known to yogis since time immemoriaL These words begin a discourse by B.K.S. Iyengar which is now available in book form as Light on Astanga Yoga. In North America nowadays the term "astanga yoga" has been appropriated by students of Pattabhi Jois who, like Guruji, was a disci ple of Krishnamacharya. It is however, a generic term used in Patanjali's yoga sutras embracing eight limbs of yoga: yama, niya

ma, asana, pranayama, pratyahara, dha rana, dhyana, samadhi. If you practise Iyengar Yoga you follow the teachings of Patanjali which include astanga yoga. As Guruji explains, Brahma was the founder of yoga which is "a divine subject given by a divine being, the creator him self". All of us who practise yoga, whether we are a teacher or not, a sea soned practitioner or not, are asked from time to time to give a definition of yoga. In my case what I will say will vary according to the person or audience I am addressing, their experience of yoga, their level of commitment, the tone of the question and what lies behind it. Do they really want to know or want to ridicule? (not as common these days now that yoga has become mainstream). Many factors influence which words come out of my mouth. For instance, when I first became seriously interested in yoga, many of the other things which had consumed my time and energy began to rake secondary impor tance in my life. This was disturbing (not only to me) but to those around me; fam ily, friends and business associates. Questions about yoga were usually asked in a concerned, sometimes an antagonistic tone: "What is this thing called yoga?" I would answer in as non-committal a way

Iyengar Yoga News No.4

as possible, wanting neither to proselytize nor to defend myself I was a neophyte, trying to find out for myself, not wanting to convert others but seeking space to explore if this was really where I wanted to direct my life energy. Discrimination is a fundamental element of yoga, and I was given plenty of oppor tunities to practise this when I embraced its teachings. Having made the decision to pursue yoga rather than a "real" profes sion, I did have some explaining to do to some people. For instance, famil~' and friends in England, mOSt of whom were pretty concerned already {hat I \\(1uld think of leaving a centre of civilisarion such as London for an outpost in Can ada! When I wrote to my brother about my interest in yoga, his response wa a;1 unequivocal: "I have no time for such cults of the irrational." My mother was another matter. From her perspective I was living the good life; mar ried to a successful doctor, mother of rh ree lovely children, living in a spacious home, in a beautiful place and fulfilling many of her dreams. \X'hy would I want to & turb this? It took me some time to find the right way to approach her, by which time I was already teaching and had spenr con siderable time in an ashram. Knowing my independence and energy, she would not have been surprised thar I had decided to do more than stay at home in the support ive role of Mrs. Derek French, doctor's wife and mother of three. But yoga? That would have never crossed her mind. A lir de volunteer work perhaps, or writing which had always been an interest of mine and could be done at home, or finishing the schoolteacher training which I had aborted in my youth and which to her was one of the few professions suitable for a woman. My

mother

was

very

conservatlve,

Winter 2003

brought up in a Victorian household. Duty was imbued in her. From what she had told me it involved duey to King or Queen, country and fam ily and, since she was a woman, this particularly meant serving its male members. Having one brother myself, I remember being horri fied to hear my mother describe how she had to give precedence always to her four brothers. I could never understand how she accepted all this without resentment. Clearly she understood the concept of selfless service better than I did. The idea of pursuing one's own growth for one's own sake, however, was beyond my moth er's field of reference. It would probably appear selfish rather than selfless - and irrelevant. While I struggled to find the appropriate way to broach this topic, I continued writ ing dutiful letters full of the minutiae of daily life. My commitment to the physical practice of yoga would raise no concern because I had followed various sports in a disciplined manner throughout my life. It was the appeal of its psychological and spiritual aspects which would present diffi culties. Finally, bored with the superficial nature of the letters I was writing and sad at hiding such an important part of my life from my mother, I sat down one day and wrote the letter which had to be written. When it was finished and posted, I was relieved and happy. It was, so I believed, an honest and open account of this strange turn of events, written in a manner which would reassure her. Not so! A quick reply enquired whether Derek and I were get ting divorced or whether I was having a nervous breakdown! Assuring her that nei ther was the case, I never broached the subject of yoga and its teachings with her again, and she never asked! If my mother were alive today I might have acquired the skill to communicate with her with more finesse. Certainly my definition of yoga has evolved over the years, as has my understanding of what being a yoga practitioner means in both practical and philosophical terms. Hopefully, my discriminative abilities are also more refined. It must be said that in the early seventies, at the time of my reve lation to my mother, many of those fol

Iyengar Yoga News No.4

lowing yoga and eastern philosophy were dropping out and breaking up! My moth er ,vould probably be reassured to know that I did not get divorced or break down, and I discharged my motherly duties in such a way that my three children are all healthy, active, fulfilled individuals follow ing professional careers while bringing up their own families. Yesterday I was re-reading 'Light on Asttmga Yoga'in preparation for a seminar on yoga philosophy which I will be giving in England later this summer. It was inter esting to be reminded that even the seers and sages of yoga adapted their definitions according to the times. In this book, as he does quite often, Guruji describes yoga as a complete science stating that each sci ence has a clear and distinct definition c1assi~r ing its scope, its subject matter and a,im, but that these things do not become clear all at once. It takes time for any sci ence to reach its full development and dur- I ing this process definitions will change. Yoga is no exception because Lord Brahma certainly did not hand over a fully refined, complete yoga science. Lord Brahma is a God. To be of practical use here on earth, yoga had to be researched by human beings and defined out of their experience in a way that would elicit understanding in others. This had to take into consideration the level of people's abiliey to understand and, apparently, this has varied throughout the ages. My first definition of yoga came from my first yoga teacher who said it was the union of individual and cosmic consciousness. This didn't hold much significance for me at the time although it was clear that there was more to this yoga than met the eye. In 'Light on Astanga Yoga' Guruji states that this same definition appeared in one of the early texts, the Ahirbudhnya Samhita. In the era of this text, sadhakas following the path of yoga were mature highly intelli gent human beings whose personal sad hana or level of spiritual practice was of such a calibre that "they could think at the level of the soul". Guruji goes on to say that by the time of the Bhagavad Gita this capaciey had lessened and Lord Krishna speaks of yoga at a more pracrical level as equanimiey and skill in action.

Winter 2003

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Guruji surmises that Patanjali, in his day, saw a further erosion of understanding and an increase in ignorance rendering most people unable to perceive the soul. Therefore, Patanjali makes a distinction between cit/a (consciousness) and cit (soul) delineating practices to end the fluctua足 tions of consciousness so the soul can be recognised once more and this confusion is ended. This requires discipline so in the first (\'10 sutras he brought in both the idea of yoga as discipline and yoga as restraint. Compared to those who had gone before, people had become lazier, more needy and ambitious and needed a more structured guide to the teachings. Patanjali does, however, present a fast track

I for highly evolved practitioners in the first

chapter of his yoga sutras. This is entitled Samadhi Pack1and is a guide for those who have done sufficient work in past lives that s(tmadhi lies within reach in this lifetime. As Guruji states in the prologue to 'Light 011 the Yoga Sutras ofPatal1jali: slich souls are rare indeed. Patanjali's second chapter is called Sadhana Pada where the steps to be followed are more clearly set out for those who have a little further to travel. But he doesn't underestimate their poten足 ttiat. This chapter begins by stating that burning zeal in practice, self-study and surrender to God are the acts of yoga, and in the next sutra he reminds us that the practice of yoga leads to samadhi. The goal is never forgotten. How much my first teacher understood the meaning of the definition she gave us, that yoga is the union of individual and cosmic consciousness, I do not know. I do not recall her saying much about it, but thanks to her, it was imprinted in my mind although I paid little attention to it at first. Thanks also to her, she introduced me to 'Light on Yoga', to the yoga sutras, to Swami Radha, and encouraged me to make my first trip to Yasodhara Ashram to study with Swami Venketesananda. All this and what I was really looking for was escape from the tedium of domesticity and a few stretches to keep me supple and in good skiing condition! Ready or not, I was being pulled (or perhaps pushed) towards the light.

Iyengar Yoga News No.4

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Definitions have been on my mind recent足 ly because I have several requests sitting on my desk for write ups of workshops I have been invited ro give in the next year. What will I be teaching? How do I want to describe this in the brochure? \,(lhat I will be doing is teaching yoga to those who come at whatever level I perceive they will be able to learn to the best of my ability. Can I say that? Would anyone come? Always I attempt to avoid grandiosity and fear my bios lack the impact of others who are either far more enlightened than me or more brazen .

It makes you very sober to have a teacher ofthe calibre ofB.K.S . Ilyengar. What do I know? Very little when measured against his knowledge. Well, here's an inspiring workshop write up: "Shirley has studied with B.K.S. Iyengar regularly since the I970s, during which time she has come to understand how little she knows . However, if you pay your fee and come and study with her, she will be happy to share this with you." It's ludicrous, isn't it? All I can hope is to be a conduit of his teaching and a channel for the light which he has ignited in me. What I usuall y do is give people some factual information along the lines of "Shirley is a longtime student of B.K.S. Iyengar. She has been teaching for over thirty years and travels to Pune regularly for further study". Hopefully this will not only speak for itself but attract serious students; thos who want to delve deeper into yoga in the Iyengar tradition and will come without preconceived ideas or fixed expectations, prepared to practise with an open mind and heart. As Patanjali tells us in mtra 1.20: practice must be pursued with trust, confidence, vigour, keen memory and power of absorption to break spiritual complacen足 cy. Hopefully it will give confidence to those thinking of studying with me to know that what I can offer draws from a tradition of yoga which traces its lineage through B.K.S. Iyengar back to Patanjali and Lord Brahma, the creator. Being a student of Guruji limits the claims I can make about my expertise but opens myself and my students to the possibility of unlimited learning.

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Winter 2003

GEETAJI IN SOUTiH AFRICA Earlier this year, Geeta travelled to South Africa for the first time ever.

Sallie Sullivan was there and reports on the convention.

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fter the vvonderful convention at Crystal Palace last year, it was hard to imagine that it could get any better. But for the small group of British Yoga stu dents who made the long trip to Johannesburg at Easter, it did get even better. After a public introductory meet ing with a talk on Patanjali's Yoga, Geeta gave us two sessions a day for five and a half days - ASantl in the morning and a varied programme in the afternoon: Pranaymna, question time and a memo rable therapeutic class. There were around two hundred students of very variable experience. So, as at Crystal Palace we did basic introductory poses in some detail - focusing first on base of the pose, the distance between the feet and the line of front heel to the aKh of the back foot. Geeta explained how the teaching has been elaborated since 'Light on Yogi was first written. Perhaps she did this because, for many attending the convention, this was their first direct experience of the Iyengars' teaching. Some South Africans have travelled to India and in the "old days" a few studied with Guruji in neighbouring countries such as Malawi. (He was not able to visit South Africa during Apartheid, because of the opposition of the Indian govern ment). Geeta's visit was the very first and very special. One area that received a lot of attention from Geeta that is perhaps less empha sised in Britain, was the lift of the bottom sternum bone. We used arm raisings or arm extensions and we even pushed with our hands on the back of a chair in front of us to achieve this lift of the breastbone without hardening the diaphragm or abdomen. In fact she taught in such a way that even stiff, elderly students and

women having their monthly period were able and all'owed to join in the whole programme. So was it a bit too basic for the senior pupils and teachers? Not in the least. Through these basic introductory poses Geeta introduced the concept of the five elements; earth, water, fire, air and space, and their role in Asana. She explained how when muscles are too halid, earth predominates, so we have to learn to release excess effort and make the flesh more akin to water. She located the dif ferent forms of Prana - the energies or vayus, and their place in the body 111 Pranayl11'na and in Asana.

She also emphasised the importance of Kriya Yoga that Patanjali speaks of in the first verse of the second chapter on prac tice. She defined it as Action Yoga. It consists of three of the Niyamas or ru les for self-conduct: tapas (zeal or austerity), svadhyaya (one's self-study) and Ishvara pranidhana (devotion to the Lord). She explained how important these aspects are in all other stages of Yoga. They stand for the three paths of action, knowledge and devotion. They can be applied to our practice of Asanas. We have to practise with zeaJ, we have to study the effects on body and mind, we have to avoid falling into the trap of egoism or pride when our practice goes well and make sure we sur- I render the fruits of practice to the inner Self or Lord within . Geeta taught with immense skill, humour and humility, with devotion to the subject, to Guruji and to the Lord Patanjali.

IYN would like to thank the Iyengar Yoga Institute of Sussex (IlYS) for permission to reproduce this article.

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Winter 2003

Events Listings - your guide to Iyen Avon Iyengar Yoga Institute

AVON IYENGAR

YOl;AINSTl rUTli

Contact: Kirsten Agar Ward (01225 336144; kirsten@bath-iyengar-yoga.com) So Celebration of Guruji's 85th birthday - 14th December: 85 postures followed by Indian vegetarian lunch; Twerton Village Hall, Bath (Yoga and lunch £6 mem bers , lunch only £3.50, children over 8 £2.00, younger children free) So Yoga weekend with Lilian Biggs - 6th and 7th March, Bristol So Yoga weekend with Marion Kilburn - July, Chippenham

Bradford & District ilyengar Yoga Institute Contact: A/an Brown (01535 637359; a/an@diana/an.p/us.com)

Cambridge Iyengar Yoga Institute Contact: Sasha Perryman (01223523265; info@cambridgeyoga.co.uk) www.cambridgeyoga .co .uk +-

INSTITUTE - +

Institute of Iyengar Yoga in Sussex Contact: Rayner Curtis (rayner.yoga@bigfoot.com) So 'Yoga morning of replenishment' with Julia Owen - 23rd Nov., Worthillg So Yoga day with Louise Beglin - 25th Jan., Brighton So Yoga day with Jayne Orton - 20th June, Brighton

Liverpool & District Iyengar Yoga Institute Contact: Judi Soffa (0151 7094923; mai/@yogastudio.f9.co.uk) So Yoga day with Frances Homewood - 23rd Nov., Liverpool So Yoga day with Margaret Cal1er - 1st Feb., Liverpool $0 Yoga day with Sasha Perryman - 23rd May, Liverpool £18 members of IYA(UK), £22 non-members

Midland Counties Iyengar Yoga Institute Contact: Brian Jack (01789 205322; jacksis@ao/.com) www.mciyi.co.uk So Yoga day with Jean Knight - 7th Feb., Birmingham $0 Monthly Yoga mornings at Centre 13, Moseley, Birmingham - see website

Manchester and District Institute of Iyengar Yoga Contact: Janice Yates (0161 3683614)

Iyengar Yoga News No.4

Winter 2003

3r Yoga Institutes around the country North East Iyengar Yoga Institute Contact: Gordon Austin (0191 5487457; yoga@austinmg.fsnet.co.uk)

North East London Iyengar Yoga Institute Contact: Tess Whitelee (02083477311; tess.whitelee@btinternet.com) So So So So So

Catherine Coulson - 30th Nov.; lOam - 1 pm (all at the Harringay Club N8) Kerrie Howard - 25th Jan.; 10 am - 1 pm Alison Barty - 29th Feb.; lOam - 1 pm Chris Swain - 25th Apr.; lOam - 1 pm Diana Clifton - 16th May; lOam - 1 pm (not for beginners)

Oxford and Region Iyengar Yoga Institute Contact: Phil Brown (01635 35465; philip-brown@btconnect.com) www.oriyi.org.uk SoYoga day with Jeanne Maslen - 23rd Nov., Cireneester (bookings: Judi or Tig on 012856 653742 or eiye@talk21.eom).

Sheffield and District Iyengar Yoga Iinstitute Contact: Bev Fox (0114 2556340) SoYoga day with Liz Tonner - 24th Jan.

SoYoga day with Richard Agar Ward - 27th March

SoYoga day with Marion Kilburn - 10th July

All classes held at St Mary's Community Centre, Sheffield.

South West Ilyengar Yoga Institute Contact: Alison Trewhe/a (01872865675; alitrewhe/a@aol.com) Solntennediate workshop with Richard Agar Ward - 20th Sept., Carnon Downs Village Hall, £16.50 SoMorning of Yoga for all with Pen Reed - 5th Oct., Carnon Downs, £8 (£9 non members) SoMorning of Yoga for all with Richard Agar Ward - 22nd Nov., Carnon Downs, £8 (£9 non-members), followed by afternoon intermediate class (inc. pranayama), £14 (whole day £20 for members)

South Central Region Contact: Ann Ansari (023 92474197; annansari@hotmail.com) SoYoga day with Andrea Smith - 17th Jan., Bedhampton, Hampshire; £18, for students with at least 2 years experience - bring bolsters and bandages Iyengar Yoga News No.4

Winter 2003

SEEING and BELIEVING During February 2002, Kay Parry observed and recorded the details of Guruji's personal practice. In the last issue of IYN we did not have room to publish the whole article, so this is the second and final instalment of this fascinating record. Photographs by Kay Parry and Julia Pedersen

Monday 18th February, 2002 Sirsasana - 15mins

Another belt on the raised leg foot and hooked around the grill and held in both hands. Trestler against the back of the raised leg, the bar pressed to the top of the calf. i) staying ii) pulling the belt to further extend and open the leg iii) trestler move in closer to further increase the extension.

Adho Mukha Svanasana - 5mins Hands to the wall. Head slightly supported

Tadasana - 5mins Adho Mukha Svanasana - 5mins Heels to the wall. Head supported on a small block UUanasana - lOmins Legs back against the wall grill. Head supported on a small t-bar

Supta Padangusthasana 11 - 6mins per side As above - the raised leg going out to the side with a weight on the inner upper thigh.

Supta Padangusthasana I - 6mins per side Traction belt - looped around the foot of the extendÂ ed floor leg and around the head of the raised leg thigh. Weight on the extended floor leg outer upper thigh. A brick was placed on the outside of this leg to support and adjust the position of the weight. Iyengar Yoga News No.4

Winter 2003

Supported Sarvangasana - lOmins

i) legs bent hooked over the trestler ii) legs extended straight up along the trestler

Pindasana in Sarvangasana 2mins

Parsva Pindasana in Sarvangasana 2mins

Savasana - 2mins

Tuesday 19th February, 2002 Sirsasana - 10mins

Supported Ardha Halasana - lOmins

Thighs supported on the halasana bench. Stool Urdhva Dhanurasana - lOmins

Back bending over a tall stool with a crossways bol足 ster. Top of the feet to the dais i) arms extended to the t100r ii) anns bend holding the stool iii) anns extending straight holding a halasana bench Dwi Pada Viparita Dandasana - 10mins

Salamba Sarvangasana: the following three vari足

ations were carried out in a continuous sequence without changing the Padmasana crossing then the legs were recrossed and the second side series car足 ried out. Urdhva Padmasana in Sarva ngasana 足 2 mins

Iyengar Yoga News No.4

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Winter 2003

Soles of the feet to the wall, legs straight. Head on the floor with the hand behind the head holding a strap attached to the wall ring.

Rope Kapotasana Hanging over wall ropes made into a swing. Knee into the floor/wal'! comer i) anns straight hands on the floor ii) arms bent holding onto the feet iii) arms bent holding onto the ankle/s hins.

From this posi tion: D wi Pada Viparita Dandasana Legs bend - the feet walked in towards the head to furÂ ther open.

Rope Triang Mukhottanasana Â 5mins Hanging over ceiling ropes v,Iith feet hooked on the trestler bar. Arms extended to the floor.

Eka Pada Viparita Dandasana Â 3 mins each One foot to the wall, one leg raised straight up. Head on the floor with the hand behind the head holding a strap attached to the wall Eka Pada Viparita Dandasana - 3mins each One foot walked in towa rd the head to further open the other leg raised straigh t up. Head off the floor with the hand behind the head holding a strap attac hed to the wall ring.

Rope Kapotasana - 5mins Hanging over ceiling ropes with the legs bent over the trestler and the shins on the bar of the trestler. i) anns bent holding onto a rope attached to the trestler bar ii) anns bent with the hands holding the feet iii) hands holding the feet taking the head to touch the feet

Wall Bhujangasana II - 4mins Chest to the wall, legs straight and extended into the

room. A large heavy weight placed on buttocks.

i) arms straight hands on the floor

ii) holding onto two wall ropes arms straight up.

iii) holding on to two middle wall rings arms bent.

iv) anns straight extended back hands along the

calf. Iyengar Yoga News No.4

Winter 2003

Salamba Sa1r vangasana 30 mins No belt but weights on the outside of the elbows keepÂ ing them from moving out.

From this position to: Rajakapotasana - 1 min i) legs bent taking the feet towards the head I head to the feet ii) arms bent hands holding the feet

Supta Virasana - 20 min Supported on a longways bolster.

Hanumanasana - 10 mins each Half rounded edge brick (curve side out) in a slightÂ

ly slanted position supporting the forward leg butÂ

tock, torso erect.

i) hands on halasana bench

ii) twist over the forward leg side

Thursday 21st, February, 2002 Salamba Sirsasana 1 - 30 mins When Guruji stood lip after being in Sirsasana for fi hour, on the sticky mat there was a well-defined imprint of where his head had been. The imprint had clear edges showing that there had been no movement or fluctuations to his Sirsasana base. Even with the long timings in his inversions Guruji just came down, rested for a moment and got straight up and walked .

... '

Friday 22nd February Rope Viparita Dandasana - 5 mins Hanging over ceili ng ropes. Legs straight over the

top of the trestler with feet to the grill.

i) hands on abdomen

ii) arms extended to the floor.

Rope Viparita Dandasana Hanging over ceiling ropes. Legs straight with feet on the bar of the trestler.

Iyengar Yoga News No.4

Winter 2003

Rope Ur'dhva Dhanurasana Hanging over ceiling ro pe. extended down to the flo or.

H an ds and feet

Rope Urdb a Dbaourasao3 Hanging over ceiling ropes. Leg straight feet on

the floor.

i) anTIS bent han ds on abd men

ii) holding the ro pes.

Trestler Urdhva Dhanurasana - 5 miDs +

Back bending over the trestler. Feet on the v indow

ledge

i) arms extended towards the floor with a hala ana

bench pulled into the arms to flllther ex tend the down and de per backwards. ii) feet on the floor, arms extended towards the grill iii) arms folded over head

Iyengar Yoga News No.4

Stool Urdhva Dhanurasana - 10 mins Back b nding over a tal l s too l with a crossways bols ter. Shin again t the wa ll. i) arms bent han ds on abdomen ii) am1S extended down to the tloor with a halasana bench pulled into th e arms to further extend the arms down. iii) al111S bent back holding the bar of the stool. iv) arms extend d straight and holding the feet of the stool.

Winter 2003

Dwi Pada Viparita Oandasana - 8 mins

Two bricks again l the wall pia e with a space in bct\ÂĽee n them. . Elbows to th e bricks head on the floor.

Rod Dwi Pada Viparita Dandasana

A above wi th a wooden rod . upporting the pel i hand ' interlock behind the head ii hand taken back to hold the rod

I .

Kapotasaoa

Th i!!h to the wall i) arms straight hands on the floor ii) arms b nt hI ding onto the feet iii) arms b nt holdi ng onto the ankle/shins

Rod Eka Pada Viparita Dandasana As above with a wooden

rod supporting the pelvi . i) floor leg traight ii) flo or leg bent foot walked in cio er to the

rod

Iyengar Yoga News No.4

Winter 2003

YOGA BOOKS - 1950 TO THE P'R ESENT

Joe Burn examines the possible impact of BKS Iyengar's book 'Light on Yoga' on the culture of Yoga publications in the United Kingdom

he possible impacr ofBKS Iyengar's book 'Lighr on Yoga' on rhe culture of Yoga publicarions in the United Kingdom.

doubr rhar rechnology has made photographic repro duction easier and cheaper. However there must be somerhing to take photos of and this brings into lighr anorher huge difference ber-ween LoY and Dunne's book, Dunne reaches a method of Yoga where asana takes a back sear rdative ro rhat place given to it by Iyengar. Dunne mentions only (\venty asanas and Iyengar demonsrrares over (\vo hundred. Dunne barely describes how the asanas should be done whereas Iyengar gives a srep by step guide. All of the postures and rheir intermediare stages are photographed in loY. In Iyengar Yoga asana is of course btought to rhe fore but for Dunne most asanas are simply not possible:

Recently I acquired (\vO Yoga books rhat were pub lished in the 1950s both were written by the same author, Desmond Dunne. One called 'Yoga for Everyone' (irs origtnal ritle had 'everyman' in place of 'everyone' and reflecred a genuine gender bias) was fIrst published in 1951 and the other called 'The Manual of Yoga' was firsr published in 1956. Thar both of the e books were popular is born out by the fact that Yoga for Everyone was reprinted eight times and The Manual of Yoga was reprinted three times. Moreover the back cover of Yoga for I--'---'~=-~'-'--":;"";"'Everyone declares thar "Desmond Dunne is the world's most successful reacher of Yoga". I have an extensive Yoga library and spend a lot of time browsing rhrough recent Yoga publications in bookshops, so I was struck by the differences between Desmond Dunne's yoga books and those rhat are available today, some fifty years later. I am sure that rhere are many reasons for rhese differences but I have lirtle doubr rhat B. K. S. Iyengar' 'Light on Yoga' (LoY) first published in 1965 (I have a first edition) has greatly contributed to the type of yoga book that we see today.

"We cannot turn Mrs Jones into a Hatha Yogi - God forbid! Her body would not allow her to perform the complicated physical postures which are a part of a Hatha Yogi's training." (DO) There is no doubt that the vast majority of books that are for saje today have asana practice at their core and by no means are 'simple asanas' the only ones written about.

Photographs are entirdy absent from D unne's books (although the front cover of my 1967 reprint has a pho tograph of Diana Clifton in Baddha Padmasana) and are of course very conspicuous in Light on Yoga. My library is not large enough to say whether LoY was the first yoga book to print so many photos bur I have linle doubr that this is rhe case (please do write to IYN and correct me if I am wrong). Following on from bere J brief glance in a bookshop today ,,,,ill tell you that pho ros dominate current puhlications. Dunne's book was for reading and books these days are for looking at first and reading later. Of course television plays J big role in this development as we are trained to take in a lot of visual/pictorial information from a very early age and have little patience for trawling through paragraphs of prose to obtain the necessary facts. Secondly 1 have no

The quote belo"v highlights a third theme that is current throughout Dunnes work but entirely absent from Iyengar's, that of exclusivity. For Dunne orthodox yoga can only be practised by Indians. Firstly, because the bodies of westerners are just not capable of many of the asanas and secondly, because our culture could not sustain it. "The peak of Yoga systems is reached in Raja Yoga, and is far above the grasp of any Western explorer. " According to Dunne, orthodox Yoga can only be prac tised by the silent, celibate hermit living in his cave with no possessions other than his begging bowl and the rags on his back very much isolated from society. LoY challenges the first conception by never restricting asanas to certain persons and indeed the very thorough practise sequences at the back of the book encourage rhe reader to get on and practise the asanas and if one sticks to rhe practise plan then all the asanas in the book will be attem pted and eventual1y mastered. Iyengar's message is clearly that asanas are for all persons.

Iyengar Yoga News No.4

Winter 2003

Secondly Iyengar never suggests that one must become a hermit to be a Yogi: "This does not mean that the philosophy of Yoga is only for celibates" (BKSI) "Marriage and parenthood are no bar to the ... UnIon with the Supreme Soul" (BKSI) In summary then the type of book one will see on the shelf in a bookshop today will contain a lot of photo graphic material as a means of explain ing what makes up Yoga practice, the book will contain a large number of asanas that are seen as an intergral if not centra.! part of Yoga practice and it will never claim firstly that these postures are not for westerners and secondly that the

highest goal of Yoga is nOlt for westerners. My opinion is that we can see in Light on Yoga a template upon which most modern Yoga books have been written. On a different note D unne describes the results of a survey conducted on 1000 members of the British pub lic in 1950. By far and away the most interesting result is that when persons were asked \-vhat does the word Yoga mean to you?' 44% repl ied that they 'did not know.' Surely if the same poll was carried out today proportion of the replies of 'do not know' to the ques tion would be reduced to less than one percent. There is little doubt that the knowledge of Yoga has spread over the last fifty years and this is good evidence. Ligh t on Yoga has played an important part in this spread of Yoga.

READERS'LETTERS

Hilda Mitchell:

Marian Ruth:

I read the letter in your magazine which was sent by Mr. Tony BrignuU with great interest."

In the August of 1972 my husband of 2 months had enrolled in a karate class for (he winter term at our Adult Education College. I decided to learn Spanish whilst he was atte nding his class, but, on attending enrolment night I fOlll1d vacancies in only one subject left and that was Yoga! I had no conception of what it was, but full of pique because the classes I wanted were aU fully booked, and this after I had queued for 3 hours to reach the enrolment desk, I duly paid for the Yoga. I set off on a Tuesday evening in early September full of trepidation to meet approx. 17 people in the same boat, aU complete beginners.

My name is Hilda Mitchell and I was a student or M r Iyengar from 1963 when I first went dovvn to London to see him. I used to go down from Yorkshire for the day and return on the 5 am milk train. The following year I stayed for a week with Silvia Prescott so I could attend his classes. On my second visit Mr Iyengar agreed to come up to Leeds to give a class. He stayed with Joan and BarlY Clamp in the house where we used to give our classes. Tony BrignuU's letter brought back memories of a wonderfUl man. I am in complete agreement "vith his feelings about Mr Iyengar. We were all in awe ofhim but never forgot his teachings or his touch. He used to say: '\'%rds are not

Mrs Queenie Hadley from Clevedon was to be our most excellent reacher, she was an ex ballet dancer and extrememly supple, she 'looked so trim in her leotard and tighrs that I immediately knew that she was my perfect role model. ur Yoga practice hJd no aids, block, belts etc just a blanket/towel 'which we would bring for our ovvn comfort, as it was a gymnasium Hoor that we prac tised on for three years.

enough but if! touch you you remember~ In spite of his stern manner he always had a twinkle in his

eye and after he had remonstrated with you would give a quick wink. We knew he cared and was passionate about his work. One of the things he said that -"'tayed with me was: 'The first strlge is teachingyour students. the second is

learning along side them, and the third is !earningji'0711 them. '

The routine was always the same, except for maybe two asanas, for us to attempt and to vary things 1 guess, much emphasis was on rhe pranayama comb ined with our asanas, i.e.: ' inhale, and as YOll exhale reach out and down to yom shin.' Uahita trikonasana, tadasana. vrk sasana, rrikonasana, ardha chandrasana, parsvottanasana (with hands in prayer position behind our backs, also with prasarita a5ana.), parighasana, ustrasana, padang gusthasana, gomukhasana, dandasana, adho mukha svanasanJ. janusirsasana, paschimottanasana and then lastly sa!amba sarvangasana without belt or blocks! How ever did I do it on such a hard unyielding floor!

I am still active taking c1asse$ three times a week although arclu·jtic and registered blind. I always look forvvard to hav ing your magazine read to me and a friend has written clus letter for me. Thankyou for including such a wonderflJ let ter.

* Hilda is refoTing to an mticle published in the last issue of Iyengar Yoga News in which Tony B;~'Snull goes back 35 years to describe his mrly ckses with Cumji. Iyengar Yoga News No.4

Winter 2003

conclusion. Could we mention one sutra in particu lar? It is in the first chapter and is number 39: yathaabhimatadhyanaat vaa. This translates very easily into English as: 'or from meditating on something such as a d esired (attractive) thing.' This sutra alone should explode the myth that there is only one method for attaining Yoga. The 'something' could, we understand, be anything so long as it has the quality of attractiveness (abhimata). We would sug gest that this sutra expands massively the number of things that we could include as being yogic pursuits. If these pursuirs are to be Yogic then they must lead to a state of cittal)rttinirodhah (YS 1.2); if this is attained then the pursuit is indeed Yogic.

Teaching has changed over the years, it is like a lan guage, 'a living thing'. I really admire Tony Brignull for attending Mr Iyengar's classes. I never had the courage to do this as I had heard so many stories of his apparent cruelty in humiliating practitioners by inviting everyone to gaze on this body which had not achieved the correct pose, so if there was any chance that this should have happened to me I would have 'died' of humiliation. Therefore this coward missed all her opportunities, because of pride really.

Martin Cragg-Barber: It may be that I'm missing the point but there are several pieces in Iyengar Yoga News Issue No.3 that I find problematic. I attend closely when my yoga teacher tries to explain the importance of Yamas and NiJ,amas yet it strikes me as being an old-fashioned system no more relevant than any other ethical sys tem and with its own shortcomings and confusions. All systems seem to evolve to the poi nt where there is the assumption that "this is the only way". But why can't it be that for some people yoga is the way, for others dancing, and for yet others some yoga and some dancing (concerning a po int criticizing dancing on page 4). G ainsborough's last words were reporred as being "we're all going to heaven and Van Dyke is in the company". If Yoga is what helps us on part of the journey then why shouldn't art, dance, song or whatever be what helps others?

On the specific point you make aboulC dancing, you are referring to a section of Geetaji's interview in which she says: You may find that your-friends are

spending their time somewhere - at parties - and you dun't want to gu to the parties. You say "let me practise" (md yuu foe! ITluch bette!: Wh)' did that d~ffirence come? }'Ult also can go tu parties, ) IOU can also dance but you say "no': She says later on: 50 I preflr to do the prac tice rather than going to the pizrty Rather than wasting my time somewhere 5pendilzg three houn louking at the theatre or picture 1 say, "I bette;- du In)! practice': This is called Karma 5huddhi. If we do not practise, 0111' minds tend to go towa;ds the external world, it gralJitates tuwards world6!pleasures. [t further makes us do l-urung, u1lwanted, unethical karma. The practice of yoga sewes you Fum all such prublems. Geetaji seems to be equating dance, theatre and par ties with 'worldly pleasures' (although the dancing she is referring to is the kind that happens at parties, which is quite different from performing or devo tional dance). The context of her remarks is that we need to develop our practice philosophically and eth ically, as well as practically, and she is saying that the decision to practise rather than go out and socialise is an ethical one so, as she says, "it's not that philoso phy and practice are separate". Asanas and prcmrzya J12a may not be the only path towards Yoga, but it is the path that G uruji illuminates for us with the light of his practice and teaching, and we assume that it is the path chosen by readers of this magazine.

In 'Light on Yoga' we are encouraged to study and appreciate all the religions. This is the work of sever allife times, so would members be interested in a democratic vote to establish the worlds ten greatest sages (something in the vein of The greatest Briton seen recently on TV)? Even better would be to find the texts with the greatest wisdom since some of the sages are reputed to be composite figures of legend composed of more than one historic character. Editors' response: Dear Martin, Thanks for your letter. You take issue with the notion that 'Yoga is the only way'. This does of course require a common understanding of what Yoga is and what better place to look than Patanjali's Yoga Sutras. In this work Patanjali defines Yoga as 'the stilling of the fluctuations of the mind' (1.2). We do not believe that Patanjali had one method in mind for attaining Yoga when he wrote the Sutras. A close reading of the Yoga Sutras will, we are sure, lead YOLI to the same

Iyengar Yoga News No.4

We would love to hear from more readers, on the issues raised by Martin's letter or on anything else appearing in this magazine. Please write to: IYA (UK) cia Leza Hatchard 21 Woodgrange Avenue, Ealing, London W5 3NY telephone: 020 8354 3983 e-mail: admin@iyengaryoga.org.uk

Winter 2003

IYA (UK) INT,ERIM EXECUTIVE COUNCIL

This is a list of all the current members of the Executive Council (EC), with their contact details and the specific responsibilities they have on the EC . Kirsten Agar Ward kirsten@bath-iyengar-yoga.com Tel: 01225 336144 12 Station Road, Lower Weston, Bath BAI 3DY Magazine annansari@hotmail.com Ann Ansari Tel: 023 9247 4197 23 Mitchell Road, Bedham~ton P09 3QA Gordon Austin yoga@austinmg.fsnet.co.uk Tel: 0191 5487457 18 Stavely Road, Seabllrn Dene, Sunderland, Tz:ne & Wear SR6 8JS Tel: 01142649418 dombatten@aol .com Dominic Batten 11 Paxton Court, Gleadless Valley, Sheffield S 14 1RH r.j. bell@open.ac.uk Tel: 020 8340 9899 Ros Bell 19 Briston Grove London . N8 9EX Membershi!!.., Ma&,-zine, l'Oga Rahasya Nathalie Blondel nblondel@tadasana.fsnet.co.ukTel: 078 120 10924 47 ~orthumberland Road, Redland, Bristol BS6 7BA Archives alan@dianalan.plus.com Alan Brown Tel: 0 1535 637359 23 .\liddleton, Cowling, West Yorks BD22 ODQ BWYliaison ~'ommittee, Magazine, Ci!y & Guilds carol@howkerse.com Carol Brown Tel: 0131 557 5739 -i Royal Terrace, Edinburgh EH7 5AB janette@yogaloka.freeserve.co.lIk Tel: 020 8874 0175 Janette Browne 1 Sr .-\nns Hill , LondonSW18 2EZ joe.burn@virgin.net Tel: 0113 250 4336 Joe Burn Newsletter, BWY liaison committee 3 Glads[one Road, Rawdon, Leeds LS 196HZ Margaret Carter mgtcarter@aol.com Tel: 01925 758382 14 r ox.k!' Close, Lymm, Cheshire WA13 OBS Certification Mark, Convention 2004 cornah@wkirby.u-net.com Tel: 0151 6259641 Jane Cornah 12 Kub~ Park. West Kirbl> Wirral CH48 2HA Book Sales c.c1arkehill@btinternet.com Gillian C larke-Hill Tel: 01484420955 3 Cedar -'fouar. Edgerton, Huddersfield HD1 5QT Martin H all martinhall@gorrell.co.uk Tel: 01571 855360 Glackin. 199 C lashmore, Lochinver, Lairg, Sutherland Sco~land IV27 4JG Website Sheila Has: .,,-ell sheila@sarva.co.uk Tel: 01494711589 Assessment coordinator 75 J\Lu:-'s 'lead High Wz:combe HP15 7DS Philippe Harari philippe.harari@runbox.com Tel: 01223 523410 3 Finch Road. Cambridge C!34 3RB Co-chair, Mag.,azine Luke Hurdu .,on luke@southernsolar.co.uk Tel: 01275 463633 The Mill HOlLSe, Kin~cott Mill Farm, Flax Bourton BS48 1LZ Brian Ingram brianiyoga@aol.com Tel: 01444 236714 51 Meadow Lane. Bur~ess Hill, RH 15 9I7Z Minuting Secretarl.. Brian Jack jacksis@aol.com Tel: 01789 205 322 4 The Gardens. Garden Row (off Scholars lane), Stratford u~on Avon CV37 6HF judi th@jonesyoga.fsnet.co.uk Tel: 0148871 838 Judith Jones 117 Baz:don Road, Lambourn, H_ungerford RG 17 8NT Co-chair; Certification Mark, Magazine, BWYLc. Dina Karim ff}rs@bigfoot.com Tel: 0207 6030351 Flat 11,25 Egerton Gdns, London SW3 2DE Jean Kutz jeankutz@tiscali.co.uk Tel: 0207 589 6933 New Ho~e, Wheal Ho~e. Goonhavern, Truro TR4 9QJ Rachel Lovegrove rachel@orangetreeyoga.com Tel: 01604 638873 105 Lower Thrift St, Northampton NN1 5HP Iyengar Yoga News No.4

Winter 2003

chris@niewola.com Christina Niewola Tel: 01260 279565 15 Ham£shire Close, Congleton, Cheshire, CW12 1SF _Secreta12~ Conv{'11tion 2004 elaine. pidgeon@virgin.net Elaine Pidgeon. Tel: 0131 5529871 52a Inverleith Row, Edinburgh EH3 5PX Certification Mark, Constitution penreed24@aoI.com Pen Reed Tel: 01444 236 714 8 Greenhill Cottage, Mill Brow, Mar£le Bridge, Stock£orr, SK6 5LW judithrich@btinternet.com Tel: 0208 898 1741 Judith Richards Treasurer 25 Effingham Road, Long Ditton, Surrey KT6 5JZ Tel: 01243 551005 John Robinson Fairlings, Avisford Park Road, Walberton, Arundel, West Sussex BN 18 OAP mail@yogasrudio.f9.co.uk Tel: 0151 7094923 Judi Soffa 4 Blackburn Terrace, Liver£ool L8 7P] patsyyoga@aoI.com Tel: 02084556366 Patsy Sparksman Book Sales 33 Ashbourne Avenue, London NWll ODT yoglyded@yahoo.com Tel: 01249716235 Edgar Stringer The Cottage, The Butts, Biddestone, Chi££enham, Wiltshire SN14 7DF alirrewhela@aol.com Tel: 01872865675 Alison Trewhela Gwel Hyr, Tarrandean Lane, Perranwe'll Station, Truro, Cornwall TR3 7NW ciyc@talk21.com Tel: 01285 653742 Tig Whattler 64 Watermoor road Cirencester, Glos G 17 1LD tess.whitelee@btinterner.com Tel: 0208 347 7311 Tess Whitelee 63 Redston Road, London, N8 7HL

The following people are not necessarily members of the Executive Council, but are neverthless of central

importance to our Association in organising teacher rrajning and assessments, and in overseeing the certifica tion process and maintaining high standards of teaching. Under the new structure of the IYA (UK), the

Moderators and Assessment organisers will work within the Ethics & Certification and the Teacher Training

& Assessment standing committees.

Moderators:

Margaret Austin Penny Chaplin Pen Reed

Lilian Biggs Meg Laing Judi Sweeting

Tricia Booth Sasha Perryman

Julie Brown

Elaine Pidgeon

Professional Development Days Organiser: Judi Sweeting Assessment Co-ordinator: Meg Laing Junior Int. Assessment Organiser: Ros Wakeford Introd. Assessment Organiser: Sheila Haswell

[

TEACHER TRAINERS AND ASSESSORS WORKSHOP Saturday 13th March, 2004

11 :30am to 4:30pm

at The Priory Centre, Priory Street, York

To all Teacher Trainers: the new book "Basic Guidelines for Teachers of Yoga" is now available to trainee

teachers as well as qualified teachers. However Teacher Trainers need to order it for their trainees

Cost £10 per book (discounts available for bulk orders); cheques payable to IYA(UK)

Contact: Patsy Sparksman,

33 Ashbourne Avenue, London NWll ODT

tel 020 8455 6366

Iyengar Yoga News No.4

Winter 2003

REPORT FROM THE CHAIRS of the IYA (UK) Judith Jones and Philippe Harari, joint Chairs of the interim Executive Council of the IYA (UK) report on progress since inauguration. great deal has happened since the last issue of Iyengar Yoga News. In particular, the BKS Iyengar Teachers' Association and the Light on Yoga Association (UK) have ceased to exist, and the Iyengar Yoga Association (UK) has been for mally launched . This has been a year of transition as we have worked to bring together the two existing organisations. We have been operating with an interim Executive Council (EC), made up of the members of the former BKSIYTA and LOYA com mittees. The new EC will be in place in time for its first meeting in February 2004 (details of how to get onto the EC are given below). The composition of all the various Standing Committees will be estab lished at this first meeting and this will finally com p'lete the merger of the two organisations.

The transition period has, so far, gone very well indeed. There are 12 non-profit making Iyengar Yoga Institutes in the UK and, at the time of writ ing, 11 of them have agreed to affiliate to the lYA (UK). This means that our membership has increased; the print run for this magazine has gone up from 2000 to 2800. One of the major tasks that has faced us is creating a new membership data base, and Ros Bell has done a great deal of work on this. Interviews for the appointment of a paid part-time Administrator (50% at the moment, but with the possibility of more in the future) for the Association have taken place. This post was adveliised in a national newspaper and the applications were of an excellent standard. This appointment is a reflection of how much the association has grown so that it has become necessary to employ professional office help to manage the membership database, field enquiries about classes, deal with financial matters and many other tasks. We were very pleased to offer the job to Leza Hatchard , who lives in London and, by the time you read this, will have been in post for some weeks. The name IYENGAR has completed the process of registration as a Trade Mark and so it is now legalIyengar Yoga News No.4

ly protected against fraudulent use. The Certification Mark logo has also been accepted but is stiU going through the process of the "search" and still has to be published in the trade mark journal for three months without any contest before it is also registered. It is frustrating that this process is taking so long but the lawyer assures us that this is quite normal so we will have to be patient. Recently, much work has been done to streamline the assessment procedures for teacher training and to clarify the duties and requirements of the Introductory syllabus. The revision puts the syl labus into a format which can be presented for approval to the UK regUlating bodies and Wualification and Curriculum Authority. This work has already been seen by Guruji and we are extremely pleased that he has given it his approval. In due course similar work will be done on the Junior Intermediate syllabus. The next step is to get the national approval and recognition of the Introductory Certificate. In order to achieve this, we need national accreditation of our teachers. The British Wheel of Yoga is the Governing Body for Yoga in the UK and as such is responsible for accrediting other yoga organisations. After negotia tion they have now put together a proposal which we can accept, that is . to accredit the IYA(UK) as a self-regulatory teaching body. In this way teachers qualified by IYA (UK) will be UK accredited teach ers. This means we can maintain the standards of teaching set by Guruji, and be accredited at the same time. We are about to send aU teachers the revised syllabi received from Pune and next year we are introduc ing what we are calling Professional Development Days where it is hoped that many teachers will get together to share and exchange understanding in teaching and practice. The days will be overseen by a knowledgeable Senior teacher or Moderator and the programme this year will focus on the revised syllabi. Sasha Perryman was invited to become a Moderator by the IYA(UK) as she fulfilled the cri teria necessary to qualify and she has accepted. Winter 2003

Despite the confusion and extra work that is inevitable during a transition of the kind that we have faced, we managed to organise two very suc cessful conventions in 2003, with Jawahar Bangera in June, and Shirley Daventry French in August. Next year, Rajvi and Birjoo Mehta will teach at our convention in Manchester in June (and will also teach at other venues around the country), and the August convention will be organised by the Oxford

and Region Iyengar Yoga Institute. The Manchester Convention is scheduled for the 11-13 June, and the Oxford one on the last weekend in August. Finally it was agreed at the last EC meeting that Judith Jones should go to Pune to attend Guruji's 85th Birthday Celebrations to represent the IYA(UK) as current Chair.

DO YOU WANT TO BE ON THE IYA (UK) EXECUTIVE COUNCIL? The furure of the IYA (UK) depends on Iyengar practitioners in the UK coming forward to contribute to the Association. Being a member of the Executive Council involves four meetings a year (held in York and London alternately) and involvment with at least one of the Standing Committees (details of the various Standing Committees can be found on the website - see the IYA (UK) structure document). This may mean a few additional meetings, and will also involve some work in between meetings. In addition Institute Representatives are responsible for communications between the EC and the Institute, and Individual Regional Representatives will need to communicate with the individual members in their Region . The more of us that become actively involved in the Association, the less of a burden it is for any single individual. If you feel that you are prepared to 'do your bit' for the Iyengar movement in the UK, then read on ... There are two different ways in which members of the IYA (UK) can join the Executive Council. The first of these is to come as a representative of an affiliated Institute. Institutes are entitled to one or two representatives (depending on their size) and are expected to choose their reps. democratica]Jy (i.e. ask all their members for nominations and, if there is more than one candidate, hold a postal ballot of mem bers). Institutes have already been contacted about this. The second way of joining the IYA (UK) Executive Council is as an Individual Regional Representative; this is because not all members of the IYA (UK) are members of affiliated Institutes. Anyone within a spe cific region is entitled to stand as an Individual Regional Representative, even if you are a member of an affiliated Institute. The difference is that the Individual Regional Representatives are elected by members within a region who are not members of an Institute.

In order to join the Executive Council, members must sign a document affirming commitment in their Yoga practice to the Iyengar method only, must have been practising for at least 4 years, and must, at the point of nomination, provide the signature of their regular Iyengar teacher and list their Iyengar teachers over the designated period (please note that certificated Iyengar teachers do not need to pro- ' vide this additional information, as they have already done so in order to gain qualification). Please send your nomination to the AdministratOr by December 15th 2003. IYA (UK) c/o Leza Hatchard

21 Woodgrange Avenue, Ealing,

London W5 3NY

telephone: 020 8354 3983

e-mail: admin@iyengaryoga.org.uk

Iyengar Yoga News No.4

--------------------------------------------------------

Winter 2003

RIMYI ARCHIVE PROJECT - Judith Jones

he Institute in Pune has embarked on a long term .. project to transfer archive material of Guruji's teachings from hard copy onto disc. This is quite a task! ] have been asked to search out any notes taken from Guruji's early visits to the UK, or from Intensive Courses for UK students in Pune, or any of his teach ing in this country that can then be added to the archive. This material would need to be transferred ontO disc for easier storage and accessibility.

What I am looking for is therefore not only the orig inal notes but also volunteers to type or to scan and

correct. The material I have seen so far is of course very interesting, which makes the job informative and educational, as well as being a worthwhile service to our parent Instltute. If anyone has any written notes or other suitable material that they are wiHing to lend or any typists who can give some of their time, please contact: Nathalie Blonde! nblondel@tadasana.fsnet.co.uk Tel: 078 120 10924

SADIYA REPORT - Dominic Batten

adl)' SAD IYA is unable to report progress with the building we had planned as a Yoga centre. Having had our first bid rejected, we were successful in fur ther fundraising which enabled us to put forward an increased offer for the former chapel we were bidding for. However, the developers in the meantime had made alterations to the building itself which were contrary to what we wanted, and also had decided to include in the sale a former caretaker's flat which increased the purchase price by a further £30-50,000 . The committee decided that we ought to pull out of the project at this point. We continue to maintain a building fund and are looking for other premises. We have written to those who offered support in the form of loan guarantees, loans or donations over £1 00. We are grateful to all those who offered their support in the first place, and have been heartened by the many messages of encour agement which have flowed in following our disap pointing news. We are aware that there have been

many contributions which we cannot trace, such as those given at last year's conventions. We would like to assure everyone that all money raised for the build ing will not be used for any purpose other than a Yoga centre and it is in the meantime being held in an interest - bearing account. While we are at present without a building, we are very much aware of the generosity and goodwiU within the Yoga community, and this gives us a sense of having a foundation on which to build in future. One door closes, another one opens. Although we did nOt get the building we wanted, a property developer 0) has offered us a free lease for a year on an empty office building in the city centre. This is too good an offer to refuse and although not a permanent home, this is a low-risk way for us to 'test the market' and run some classes which will at least contribute to a sound base for business planning. It will not involve use of the capital from our building fund.

AUGUST 2004 CONVENTION

We are very pleased to announce that the Oxford and Region Iyengar Yoga Insitimte have agreed to host the Autumn Convention next year. It will take place from the 3rd to the 5th September 2004, and is likely to be in Oxford itself. At the time of writing, the application forms are not ready to publish, but you can book the weekend in your diaries now, and application forms will be available in the new year, and will also appear in the Spring 2004 issue of Iyengar Yoga News. Iyengar Yoga News No.4

Winter 2003

CERTIFICATION MARK INCOME

A s you may recall from the last issue of Iyengar Yoga r1.News (Spring 2003, IYN no.3, page 28), lYA(UK) will be given back 40% of the fees income from the Certification Mark by Guruji. The intention is that this should go towards funding activities to promote Iyengar Yoga in the UK. When members of the IYA(UK) Executive Council were in Pune in the sum mer, they presented to Mr Iyengar the summary of sug gestions that BKSIYTA and LOYA members had con tributed regarding how the funds should be spent. This had been written up as a proposal discussed and agreed by the joint committee (now the IYA(UK) Council). Mr Iyengar considered the suggestions carefully and was pleased to approve most of 'them. He stressed that the money should not be spent on public relations and promotional events because these were egotistical, and also that the money was for charitable purposes, not administrative, so should not fund development of a database or website. The funding proposals that Mr Iyengar approved were as follows: 1. Disseminating educational materials on yoga. 2. Encouraging and co-ordinating research and train ing on the benefits of Iyengar Yoga and disseminat ing the results of such research. 3. The professional development of Iyengar Yoga

teachers, and central funding of specialist work shops and courses for teachers. 4. Interest-free loans to non-pro fit-making institutes for establishing yoga centres. 5. Promotion and support of Iyengar Yoga classes in economically or socially disadvantaged areas. 6. Bursaries for teachers and trainees for attendance at conventions, yoga events and to attend classes in Pune (this overlaps with item 3 above, to some extent). We are delighted with this, since there was much enthu siasm amongst our members for increasing the knowl edge of yoga teachers and students, and for helping those who find it difficult to attend yoga classes. At present, IYA(UK) has not established a system for handling the income and applications for funding. Since the Certification Mark scheme has not yet been fully implemented, we do not yet know how much funding will be available. 2004 is the earliest possible time for the scheme to be under way, so please save any specific queries about project fun d ing that you may have until then. In the meantime, IYA(UK) has a sub committee working on Certification Mark matters in general, and IYN will carry reportS of progress made. Ros Bel1 (Membership Secretary)

GOOD NEWS FROM THE TREASURER

ome of you may realise that the BKS.IYTA teachers' membership and insurance year ran from 1st January to 31st December and that the IYA(UK) mem bership and insurance year will run from 1st April to 31st March in order to coincide with the introduction of the Certification Mark. This means a gap during the changeover from 1st January to 31st March 2004. The good news is that the committee of IYA(UK) have decided to give you these three months FREE OF CHARGE! We will pay for the insurance of existing teacher members up until 31st March and give you your membership completely free. Your next member ship renewal and the new Certification Mark payment will be from April 1st 2004.

remember whether you've paid or not or, for those of you of a more mature disposition, of thinking you only paid a few weeks ago when in fact it was last year! It'll make life easier for us, too! to

Further insurance cover We are nmv covered for teaching overseas for up to 60 days per annum. Teacher trainers, assessors and moder ators and experienced teachers are covered for the activ ities of teacher trainees under their supervision. For those of you teaching from home, you are covered as far as your teaching activities are concerned, but not for public liability i.e. if someone trips over the doormat or makes off with the silver. If you would like public lia bility cover for teaching at home, it can now be arranged for an extra premium of £26.25. There will be Direct debit facilities By the time of your next membership renewal we wi!1 only one charge for two teachers living and working at have direct debit facilities in place, and we hope as the same address. many of you as possible will sign up for it. This will save Judith Richards (Treasurer) you the annual stress of losing your form, not being able

Iyengar Yoga News No.4

---------------------------47

Winter 2003

IYENGAR YOGA JUBILEE 2002 - ACCOUNTS Paul Walker presents the operating statement for the Iyengar Yoga Jubilee event that took place at Crystal Palace in May 2002. Geetaji and the helpers were not paid a fee for leaching at the Jubilee, but all of the surplus made by the event has been sent to the RIMYI in Pune . FEES RECEIVED Attendance fees received Merchandising receipts

TEACHERS AND AHTISTES Teachers' travel and accommodation Performers

PRODUCTION Venue and staging Catering Equi pment hire Mobile creche Display costs First aid DeSign

ERCHANDISING erch andising MITTEE ccom modation - "a el. telephone and sundry Stagewear d fTl l istration and office

149,998 16,061 166,059

166,059

5,678 1,525 7,203

7,203

30,117 37,550 23,294 2,203 6,667 734 5.449 106,014

106,014

29,216

875 1,612 397 3.493 6,377

6,377

235 382 60 4,867 634 6,178

6,178

PROFESSIONAL Legal fees Accountancy Ban k c arges Insurance Discretionary gifts

TOTAL INCOME TOTAL COSTS

166,059 154,988

10,165

SURPLUS Iyengar Yoga News No.4

Winter 2003

PROFESSIONAL DEVEIL OPMENT DAYS

Judi Sweeting. the IVA (UK) Professional Development Day Coordinator, explains to teachers what these days consist of and what has happened to Revalidation Days. he Executive Council of the Iyengar Yoga Association (UK) has renamed the Revalidation Days as ProfessionaL Development Days (PD days) as from January 2004. The present system and pro gramme will continue until the end of 2003.

The reason for this as mentioned above, is to persuade teachers to look ahead to the next certification level, not as a separate concept but a continuing progression, and this may in turn be the encouragement they need to study for their next certificate.

The introduction of the Certification Mark (CM) means that we have to rethink the requirements neces sary to maintain standards of teaching to fit in with a worldwide system. The work that has already been done to improve standards with the RV days has been recognised and the days have begun to be accepted and seen to be successful and valuable. We would therefore like the days to continue, even though attendance at a Professional Development Day will only be one of sev eral ways of fulfilling the criteria necessary to apply for the certification mark.

Professional Development Days in 2004 will be held with a different format for one year only. As you will have seen, there are many changes to the syllabi and you will all be wondering if you are allowed to teach the NE\X1 or altered asanas shown on the syllabi at your level of qualification. The PD days will be arranged to cater for each of the levels of certification i.e., Introductory, Intermediate Junior and Intermediate Senior. There will be more PD days held than usual as we anticipate a huge response. Attendance at such a day will ensure that you have a good understanding of these additions in context. You will be allowed to add these asanas to those you are already qualified to teach because you have been present.

Attendance at the PD Days will not be essential (although strongly encouraged) for the following rea sons:

•

Revised syllabi from Guruji recently received will form the basis of the programme for 2004 and teachers will want to attend to ensure they are up to date.

•

Professional and personal development is impor tant for us all, professionals of whatever persuasion are expected to attend "in service training".

• PD days will encourage teachers to go forward

in their practice and teaching. It is a fact that when we are studying for an assessment, we work hard to ensure we pass the exam but as time passes it is only too easy to "ease off" and all the hard earned effortS are lost. As Guruji has said "today's maximum is tomorrow's minimum". It is often as we grow older that we lose our confidence and courage and PD days will help to build us up. These PD days are another opportuniry to meet up with old friends and to make new ones.

The centres for PD days will remain the same, and our hard working organisers of these days will be encour aged to continue their generous efforts on our behalf. \X1e will still be asking teachers of all levels to teach an asana from their syllabus and the programme will reflect the work of all levels (not just Introductory).

Iyengar Yoga News No.4

I urge you to ensure you attend at one of the centres, as it is important that we are all familiar with our new syllabus - it is vital for insurance purposes. Book up now! In 2005 we will be able to hold PD days with a new look, working through asanas from all the syllabi levels. The Iyengar system gives us brilliant sequencing and linking of asanas and we need to be motivated and alert to all these possibilities. I suspect that some of you will wonder if the records kept for Revalidation will be retained and carried on through Professional Development Days? I am happy to reassure you that records will be kept and continued. If you are at present working towards a higher certific,'l tion grade you should make it your prioriry to attend the PD Day for that higher level of certification, space permitting, you might also be able to attend a PD Day for your present certificate level as well. PLEASE NOTE THAT THE REVALIDATION RECORDS ARE TO BE RETAlNED, however, at the end of December 2003, no one will be shown on the IYA (UK) list of certificated teachers as revalidated; the system will change to PD Days.

Winter 2003

IYA (UK) PROFESSIIONAL DEVELOPMENT DAYS 2004

PLEASE NOTE DATES SHOWN ARE PROVISIONAL AND DEPEND ON TH E AVAILABILITY OF

MODERATORS/SENIORS

ORGANISER

REGION

DATE

South West Taunton Chagford

Susan Vassar 01643 704260 Anita Burcher 0136 465 3012

13 Nov 04 4 Dec 04

Introductory Introductory

West & South Wales AIYI (Bristol) AIY! (Chippenham)

Kirsten Agar Ward 01225336144

18 Sept 04 21 Feb 04

Introductory Intermediate

Catherine Coulson 0208 347 8115 Korinna Pilafidis-Williams 0207 6243080

22 Feb 04 20 June 04 21 Nov 04

Introd uctory Intermediate Introductory

Phone for date

Intermediate

Greater London & SE NELIYI IYlMV South East llYS

Judith Richards 0208 398 1741

North West MOllY & LDIY!

Betty Croston 0161 962 798 8 Jeanne Maslen 0161 445 99253

East Central & North SADlY! & BDIYI

Alan Brown 01535 637359

North East & Cumbria NEIYI West Central MCIYI

East C IY! South Central ORIYI

7 May 04 Introductory Sept 04 (TBC) Senior Int.

Phone for date

Introductory

Diane Coats 0191 4154132

13 Nov 04

Intermed iate

Jayne Orton 0121 608 2229 Jayne Orton 0121 6082229

22 May 04 27 Nov 04

Introductory Intermediate

Sasha Perryman 0122 352 3265

20 Mar 04

Introd uctory

Sheila Haswell 0149 452 1107 Ann Ansari 0239 247 4197

18 Sept 04 3 July 04

Introductory Introductory

Phone for date Phone for date

Introductory Intermediate

Scotland Stuart Anderson 0187 583 0508

Iyengar Yoga News No.4

--------------------

Winter 2003

INTRODUCTORY ASSESSORS - Autumn 2003

AGAR WARD, Richard AUSTIN, Margaret BIGGS, l ilian BOOTH, Brenda BROWN, Julie BUTLER, Pam CHAPLIN, Penny EGGLESTON, Yvonne EVANS, Cathy HARRISON, Cecilia HEATH, Mary INSTRELL, Catriona JACKSON, Ann JAMES, Patricia KILBURN, Marion LACK, Pam LONG, Susan MASLEN, Jeanne NEWCOMBE, AJaric ORTON, Jayne PIDGEON, Elaine REED, Pen SCHOONRAAD, Ursula SULLIVAN Sallie TROWELL, Kim VAN DOr, Judith WELHAM, Bob

Bath NE Bradford Kent Manchester London London NE Sussex Nottingham Bournemouth Scotland Manchester NE Manchester NE Essex Manchester London Birmingham Scotland Manchester London Reading Dorset Cornwall BristOl

AUST!N, Gordon BELL, Rosamund BOOTH, Tricia BROWN, Alan BROWNE, Dave CARTER, Margaret COATS, Diane ELLISON, Margaret GREEN, Sheila HASWELL, Sheila HODGSON, Dawn IRVIN, Dorothea JACKSON, Peter JONES, Judith KNIGHT, Jean LAING, Meg LYNCH, Jackie MUSGROVE, Jean OGLE, Lynda PERRYMAN, Sasha PRESCOTT, Sylvia RICHARDSON, Anne SOFFA, Judi SWEETING, Judi TUERSLEY, Pat WAKEFORD, Roslyn YATES, Janice

NE London Manchester Bradford NE Manchester NE Manchester Hereford Buckinghamshire NE NE Manchester Berkshire Scorland Scorland Salisbury NE Manchester Cambridge London Salisbury Liverpool Cirencester Manchester Hampshire Manchester

CLARK, Dianne GLEN, George HODGES, Julie PURVIS, Lynda VASSAR, Susan

Middlesex Scotland London BristOl Somerset

TRAINEE ASSESSORS AUTUMN 2003: CHAMBERS, Gerry FARQUHAR, Lyn GRAHAM, Helen HOWARD-HOLE, Giulia TONNER, Elizabeth

BristOl Scotland Scorland Dorset Yorkshire

Trainee assessors do 4 assessments over two years - 2 part 1 and 2 part 2. Part 1 first year, part 2 second year. Anyone who has held a level 3 Junior Intermediate certificate for at least 8'10 years and would like to become a trainee assessor please apply to the Assessment Co-ordinatOr: Meg Laing

36 Comely Bank,

Edinburgh EH4 lAJ

M.Laing@ed.ac.uk

Iyengar Yoga News No.4 ________.........~_51

TEACHER TRAINERS & COURSES - Autumn 2003

AGAR WARD, Richard AUSTIN, Margaret BELL, Ros BIGGS, Lilian BOOTH. Tricia BOOTH. Brenda BROW l ' ..\ Ia n BRO\X, '. Julie BRC W. Âˇ , Dave Bl TLE . Pam CHA. .\ !S IRS, Gerry .H. PUN, Penny l L\RIDGE, Paquita -\RK. Diane

- .r

H RRl 0 N, Cecilia 1I Julie Jud ith KTL L R\. \1arion KIGH T Jean

L\l J leg l t . -. usao

PI PRl5Cc lPLR\ I

n '. Judith Ursula

~\.\D.

SOF F.\..

S LU \

J... di illie

SWEETL 'G. Judi VAN D P. Judith (VASSAR. 'u an WAKE FO RD. R Is lvn (WELHAf.- I. B b WELHAlvl. Kath .

Iyengar Yoga News No.4

Bath North East N. Thames, London Bradford Manchester and District Institute of Iyengar Yoga South Thames, London Yorkshire Manchester and District Institute of Iyengar Yoga North East South London Bristol North West and Central London East Essex not training at the moment) Maida Vale Institute training with Sallie Sullivan) North East training with Margaret Austin) training with Margaret Austin) Scotland Scotland training with Elaine Pidgeon and Meg Laing) Herefordshire training with Margaret Austin) Nottingham Buckinghamshire London training with Sheila Haswell) Berks Manchester Edinburgh Edinburgh Essex Manchester and District Institute of Iyengar Yoga adviser) Maida Vale l nstitute training with Sallie Sullivan) Birmingham No[\vich, Cambridge Edinburgh North West and Central London Bristol training with Sallie Sullivan) Manchester and District Institute of Iyengar Yoga London training with Sallie Sullivan) South Thames, London Liverpool Reading, London Cirencester Cornwall Somerset training with Jayne Orton) Hampshire Bristol training with Kathy Welham) Bristol

Winter 2003

ASSESSMENT CONGRATULATIONS

Congratulations

aU those who gained Intermediate Junior Certificates in 2003

Level 1

Level 2

Anne Baker Carol Brown Paul Brown Laura Caro-Sanchez Lin Craddock Julia Dale Margaret Dix John Ferrabee Barbara Hicks Lydia Holmes Liz Knowles Sue Lovell Loraine McConnon Philippa Malcomson Ampelo Rodriguez Gill Rowe Annabel Smith Clare Stephen

Kirsten Agar Wa rd Julie Anderson John Aplin Chrissie Barrett Ann Fletcher Rita G ardner Zoe Lee Hobbs Paul McGrath Karel' Morley Helen Newman Joanne Robertson Edgar Stringer Kathleen Vaile

Level 3 Ann Ansari Claudia Cotronei Neil Gillies Gael Henry Lesley Johnston Dina Karim Caroline Kennedy Sue Lever Judy Lynn Shirin Marshall Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

Best wishes for next year to those who were unsuccessful this time.

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

INTERMEDIATE JUNIOR ASSESSMENTS These will take place in March 2004

Candidates for Part I,

and those wishing to go forward for assessment to Parts 2 or 3,

should apply as soon as possible to the organiser for the 1.]. assessments:

Ros Wake ford,

24a Christopher Way,

Emsworth,

POlO 7QZ

Iyengar Yoga News No.4

Winter 2003

Congratulations to the following people, who successfully passed the second level of their

Introductory Certificate:

Amanda Barlow Angie Beadle Mark Bennett Vula Bolou Margan:Âˇ t Bradbury Anne Brooks Lyn Buc'kby Katali Cliff Jo-Anne Coates Helen Connaughton ROll Cutler arolyn Ferguson ania Fisher Louise Fretwell John Fuller Nina Geyer Gianluca Giagulli Matthew Greenfield Elena Hage Jo Harris Lorraine Hobbs Jenny Jones Jane Kersel

Sharon KlatT Elaine Liffchak Sandra Lang Karen Long Anne Lynn Marie Malloy Georgia Marnham Sarah McCartney Jackie McCaul Karen McGibbon Priti Mehta Chloe Milner Virginia Owen Charlotte Palmer Kate Rathod Elaine Rees Dee Ridgeway Graham Roberrs Leo Sharma Joy Shillingford Caroline Smith Nicki Smyth Suzet Suryano

Alan Talbot Sharon Taylor Barbara Vidion Sue Wallace Ute Wastcoat Pi ppa Warren Helen White Amanda Whitehead Gaynor Wilson Jennie Wood Maria Zervudachi

From the Rebublic of Ireland: Kathy Anning Annene Cahill Patricia Doyle Claire Lafferty Mary McEnroe Bernie Thompson Emer Thompson

Classes at the RIMYI, Pune

Applications have to be made through each country's national association. For the UK this is currrenrly the IYA (UK). 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$ 300 for one month. Information for Teachers I Students For admission, the Institute requests that the student's practice of 8 years reflects an understanding of the foun dation 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 cov ered in that chapter. The following should be noted: 1. RIMY1 offers one or two months admission. The deposit of SUS 150 is for one month. 2. Admission is stricrly for the dates given. 3. Advance deposit is part of the fees and hence not transferable to any other person or course. It is non refundable. 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 pranayama classes. 6. No extensions will be given beyond two months under any circumstances. 7. A confirmation letter will be given from the RIMY1 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 overleaf) and your Bankers Draft for US$ 150 made out to RIMY1 to: Penny Chaplin,

Flat 1, St. Johns Court,

Finchley Road,

London NW3 6LL

Please do nor include phoros or personal mail.

Applications are for individuals only - no groups.

The Ramamanl Iyengar Yoga Institute in Pune . India

Iyengar Yoga News No.4

----------~~~---

Winter 2003

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-Inail: ........ ... ................... .. ... .. .............. .... ... .. .. ..................... ... .... ... ............. .. ... ......... ............. ... ..... .. ........ .. .

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 applica Ie. the most recent date of attendance at the RIMYl: from (month/year) ...... / ...... to ...... / ......

Applying for admission for (please pt in year and number in order ofpreference) :

June/Jul\'

AugllsUSeptember

Ocotber/N ovember

DecemberiJanllary

The deposit of SUS 150 made out to RIMYI in the fonn 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 \1r Pandurang Rao,

I, .. ......... ............... ...... ... ... ............... .. .............. herewith recomlnend .................... .... ... .... ........................ ..

who has studied Yoga with me for ...... ... .. ........ years. She/he has also attended ...... .. .................. ..... .. .. .. ..

course \-vith 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 No.4

Winter 2003

YOGA RAHASYA Yoga Rahasya is a quarterly journal on Iyengar Yoga and related sub jects, featuring articles by the Iyengars and other senior teachers. In order to subscribe for a year, please send a request, along with your name and address and a cheque for £14 (made out to "IYA (UK)") to: 'R os Bell, 19 Briston Grove, London, N8 9EX. Four issues of Yoga Rahasya magazine will then be posted to you direct from India, at approximately quarterly intervals. There is often a delay between your payment being made and your first issue arriving. This may be because it takes time to arrange payment to ,India, because copies are posted from India and are sometimes delayed, and because there is occasionally a gap of more than three months between issues. If you need a receipt for your payment, please include a stamped, self-addressed envelope.

IYENGAR BOOKS/TAPES FOR SALE

Books Light On Yoga (new edition) . Yoga Rahasya (2 vols.) A Matter of Health (by Dr Krishna Raman) Light on the Yoga Sutras Basic Guidelines for Teachers of Yoga (available to teachers only)

£ 12.00 £10.00 £25.00 £12.00 £10.00

Iyengar Yoga Jubilee videos (now at half-price): Teachers' Event + Question & Answer session (4 tapes) General Event + Question & Answer session (4 tapes) Full set (7 tapes)

Astadala Yogamala vol.1 /2/ 3 Preliminary Course Yoga: A Gem for Women Light on Pranayama Yoga for Children

£12 .00 each £8.00 £10.00 £10.00 £14.00

£20

£3 6

CD-ROMs from the RIMYI (phone/email for prices)

Yoga for You, Yoga for Stress, Yoga for Asthma and Blood Pressure

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 Ashboume Avenue, London NW 11 ODT; 020 8455 6366; patsyyoga@aol.com

PLEASE PRINT name, address, phone number and e-mail address clearly with your order. The Jubilee videos and the following books are also available from Jane Comah: please make cheque payable to "IYA (UK)" and send to Jane Cornah, 12 Kirby Park, Win'al CH48 2HA, or e-mail details to comah@wkirby.u-net.com. The Ali of Yoga £ 10.50 Light On Yoga £12.00 £10.25 Yoga Pushpanjaii £10.50 Tree of Yoga Yogadhara Yoga Rahasya (2 vols.) £12 .00 £10.00 Iyengar Yoga News No.4

Winter 2003

www.iyeng.aryoga.org.uk

IYA (UK) Website Local Classes Listings Service City/Locality in which teaching . ................... ... ........ ... .............. . ....... . ...................... .

Natne .... ... . . ... .. ........ . ...................... . ................... Telephone ... . ....................... . .... .

Fax ................................ .... ..... ... .. e-mail ..............'......... .. ...... . ....... . .... ... ..... ... . . ..

Teaching certificate held: .............. . ......... . ...................... . ....... . ...... . ....................... .

Individual member of LOYA(UK)

Member of affiliated institute (please specify) .............. ..

Classes (pIease continue as separate sheet as necessary) Day Time Location

Level

I certify that I teach solely Iyengar Yoga and that I am qual ified and insured to teach Iyengar Yoga

Signed: .... .. ..................... . ..... ..... . . . . ....... . ......... .. ... Date . ....... . ... ...... .. .. . .. .......... ..

Return to: Martin Hall, Glackin, 199 Clashmore, Lochinver, Lairg IV27 4JQ

Please note that these listings will be automatically transferred onto the IYAUK website after uniÂ

fication. Please contact Martin if there are any changes to your listings (martinhall@gorrell.co.uk)

matters

Callers are welcome at our shop in North London. Monday-Friday 9.00 to 18.00 Saturday 10.00 to 14.00

matters~

32 CLARENDON ROAD LO NDO N N8 oDJ e nq u i ri es@yogamatters.com

020 Iyengar Yoga News No.4

8888 8588 Winter 2003

I EN

R n s t

t ute

OVER 50 CLASSES A WEEK including regular intermediate class

es with senior teachers, children, pregnancy classes, Introductory

and Junior Intermediate Teacher Training.

WORKSHOPS AND INTENSIVES with visiting teachers:

January: Bob Waters (UK), Lilian Biggs (UK)

February: Christian Pisano (France)

Iyengar Yoga Institute Maida Vale March: Corine 8iria (France) regd. office 223a Randolph Avenue London W9 1NL tel 020 7624 3080 fax 020 7372 2726 IY'IMV is a company limited by guarantee Reg no 4431832 email office@iyi.org.uk web www.iyi.org.uk charity reg no 1092322

East M,idlands Iyengar Yoga Group

We are a group of Iyengar teachers from the area who organise yoga days for our stu dents and other teachers, on a non-profit making basis. The morning sessions are aimed at Beginners and General' students, the afternoon session is a more Intermediate session. We are currently holding the following days:

Saturday 24 January 2004 Marion Kilburn The Old Lecture Theatre, Open UniverSity, Milton Keynes

The morning session is aimed at very new students, but aj,! standards are welcome

Morning - £6 Afternoon - £7 All Day - £10

Saturday 27 March 2004 Jayne Orton Turvey Lower School, Turvey, Bedfordshire

For general and intermediate students

Morning - £7 All Day - £10

For details and bookings pl'ease contact: Rachel, Lovegrove, 105 Lower Thrift Street,

Northampton NN1 5HP. Tel: 01604 638873 or email rachel@orangetreeyoga.com

Iyengar Yoga News No.4

Winter 2003

COMPLETE YOGA NEEDS

Mats and rolls (from £9.00, 6 types) Mat bags (from £8.00, 3 sizes) Blocks, bricks and belts (from £4 .00) T-shirts and sweatshirts (from £10. Back arch (£29.00) Blanket (£18 .00) Books

~Jt)/wlB

Prices exdude p&p.

Yoga Products

•

NEW ROYAL BLUE 4mm THICK MAT ONLY £9.00 + p&p Boxes of 8 - £72.00 + p&p

~Jt)/wlB

Yoga Products

TO ORDER OR REQUEST FURTHER INFORMATION visit

aUf

new online shop at:

www.ruthwhiteyoga.com 644 0309

call: 0208

or by mail: Ruth White Yoga Centre , Springclose Lane, Cheam , Surrey SM3 8PU 48hr delivery· Maximum delivery £10· Cheques paY1lble to Ruth White Yoga Centre Ltd· Credit cards accepted · Fax no. 0208 287 5318

YOGA HOLIDAYS

IYENGAR YOGA

INSTITUTE

OF BIRMINGHAM

Every Easter & Summer

at Pen pont, Brecon, South Wal,es

with Sash a Perryman

New fully equipped

Iyengar Yoga Institute

has an exciting programme

of classes, workshops

and events.

Easter 2004 : 3rd - 9th April

Summer 2004: 21 st - 27th August

£395 inclusive

For further information please send SAE to:

Sasha Perryman

Cambridge Iyengar Yoga Centre

59 Norfolk Terrace, Cambridge CB1 2NG

Tel: 01223 515929

sashaperryman@yahoo.co.uk

www.iyengaryoga.uk.com

Tel: 0121 6082229

Iyengar Yoga News No.4

W~~2003

--~~--~~~------------

Practice and Enjoy

With

Julie Brown

A new Iyengar Yoga instructional video VHS

ÂŁ12.99 + postage DVD also availa ble ( discounts are available for bulk orders)

[f you are a beginner or a practitioner of many years, this video is a tool to help you 'Practice and

Enjoy' your yoga at home as-we ll as in your class.

There are 5 sess ions of 15-20 min each that you can use, incl ud ing a relaxation sess ion.

plus limbering in poses to do at the beginning of each session.

Ju lie Brovm is a qualified senior teacher and has taught for over 20 years.

She trains teachers and is a committed practitioner of Yoga

To order or for further information

Call 01625 879090 or email julie.brownje@virgin.net

YOGA HOLIDAYS IN WEST CRETE

25th May - 1st June 17th - 24th August ÂŁ385 (ex. flight) inclusive of:

I n r Yoga teach ing

Ex [" n Guided walks - daily in May

Delicious Cretan vegetarian food

Peaceful hill village ven ue

Modern hotel - swimming pool - lovely views

Airport transfers/transport to lovely beaches

also available healing/massage treatments Info/brochure - Margaret Rawlinson 01628 770796 Book throug h Footloose T 01

Iyengar Yoga News No.4

Winter 2003

Advertising rates Iyengar Yoga ews is read by at least 25 00 individual Iyengar prac titioners. Rates for advertising are as follows: ' Full page: £75

H alf page: £40

Q uarter page: £25

Small ads.: 30p per word

ADVERTISING in IYENGAR YOGA NEWS \\ ish to advertise in the next uf Iye ngar Yoga N ews, please all re t, phorographs or art . [ gether with a cheque for _ lrrect amount (made payable o 11'-\ (UK)') to: Y -\ (U K) clo Leza Hatchard _. \X odgrange Avenue, Ealing, London W5 3 Y rel ephone: 020 8354 3983 _-mai l:admin@iyengaryoga.org.uk

Deadlines T he deadline for the next iss ue of Iyengar Yoga News is:

26th March 2004

N B. the Editorial Board reserves the rzght to refuse to accept advertisements or parts of advertisements that are deemed to be at variance with the stated aims of the f yengar Yoga Association (UK)

I Sm a II Ad S. YogaSupplies

Inexpensive INDIAN YOGA

BELTS, BAN DAGES, BOLSTER

SETS, PRANAYAMA SETS,

ROPES for sale.

Also eco-friendly

WEDGES , BRICKS.

Call 01 225 336 144 or e-mail

kirsten @bath-iyengar-yoga.com

for price list.

Yoga weekend in Ullapool

with Richard Agar Ward,

29-30 May 2004.

Contact M artin Hal l for details.

t: 01571 855 360

e: martinh all@gorrell.co.uk

All inclusive Yoga Holiday

Casa el Morisco, Sou hern Spain

with

danette Browne & Judith Ri chards

7th

to 14th March 2004

JUDITH RICHARDS 020 8398 1741 judith@yogadham.co.uk www.yogadham.co.uk

Iyengar Yoga News No.4

JANETTE BROWNE 020 8874 0175 janette@yogaloka.freeserve.co.uk www.yogaloka.com

Winter 2003