B.K.S. IYENGAR YOGA LIGHT ON YOGA

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BKS IYENGAR YOGA LIGHT ON YOGA TEACHERS ASSOCIATION (UK)

Registered Charity No 1053093 ASSOCIATION President Yogacharya BKS IyengarPresident Yogacharya BKS Iyengar

wwwbksiytacouk wwwloyaukfnet

IYENGAR YOGA NEWS - Issue No2 - Winter 2002

Editorial Board

Kirsten Agar Ward Ros Bell

Alan Brown Joe Burn

Judith Jones Philippe Harari

Design Philippe Harari Printed by MSPrint Northampton on paper from sustainable forests

The front cover shows Geetaji teachshying at the Iyengar Yoga Jubifee at Crystal Palace in May 2002

Photo David Browne

Contents Editorial 3 Interview with Geetaji by Judith Jones 3 The Light on Yoga Research Trust by Kirsten Agar Ward 13 Sheershaasana a guide to pronouncing Sanskrit tenns by Sallie Sullivan 14 Savasana the Brain and Consciousness by Joe Burn 15 IYN Readers Questionnaire - results summarised by Joe Burn 17 Report from the Unity Group 18 A Little Detachment - a personal view of the 2002 Jubilee by Alan Brown 19 Spirituality and Iyengar Yoga by Suzanne Hasselle-Newcombe 21 Iyengar Yoga and London - the first 50 years by Lorna Walker 24 The Case for Modern Yoga - report on the 7th DHIIR Conf by Joe Burn 25 BKSIYTA and LOYA conventions 26 Institute listings 27 Points of View - the relationship between Iyengar practitioners and the Guru 29 Statement on the Certification Mark by Elaine Pidgeon (BKSIYTA Chair) 32 Astadala Yogamala Fund Report by Brigid Philip 32 Rajiv Chanchani in Birmingham by Brian Jack 33 Yoga Rahasya - subscription details 34 Iyengar booksvideos for sale 34 Sheffield Convention 2002 - report by Dominic Batten 36

LOYA(UK) - LOYA News LOYA (UK) Executive Committee Annual Report 20012002 Reports from Institutes

BKSIYTA - Teachers Section Accreditation and Endorsement - Brain Jack Review of Basic Guidleines for Teachers of Yoga Moderators - Alan Brown Our New Assessment Co-ordinator - Meg Laing Assessment and revalidation infonnation BKSIYTA Executive Committee Assessors and teacher training BKSIYTA EGM notification - 1st February 2003 Application for classes at the RIMYI Pune

Website information NoticesSmall ads

39 40 42

44 by Geetaji - Judy Smith 45

46 47 48 50 51

- London 52 52

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Iyengar Yoga News No2 Winter 2002

Editorial Dear Reader

We are delighted to present to you this winter edishytion ofIyengar Yoga News (IYN) This magazine is printed on paper from sustainable forests (we have been advised that this is actually more ecological than using recycled paper as it avoids the use of chemical bleaches) This edition includes the Teachers Section that was formerly published sepshyarately this is the first time that the LOYA and BKSIYTA magazines have been completely comshybined (although teachers will also be receiving a copy of the updated teaching syllabus with their magazine)

There is a huge amount of material within and we recommend it all to you but could we make a speshycial mention of a few items First there is a very important announcement from Guruji that will interest teachers as it is about the Certification Mark (p 32) Secondly there is a new item called Points of View (p 29) we hope that this will become a regular feature in IYN as it should help to open up debate on all sorts of issues of interest to Iyengar Yoga practitioners Please do not hesitate to contact us with your opinions Finally it is usual for IYN to publish application forms for the upcoming conventions but these fom1s were not ready by the time this edition went to press However rest assured that there will be conventions next year (see p 26) and you will know about them as soon as all the arrangements are finalised

Could we take this opportunity to thank very much all those who contributed material to the magazine - IYN would of course not exist without your hard work

Copy deadline for next issue

7th April 2003

Items should be sent to Joe Bum at joebumvirginnet

or else by mail to IYN clo 3 Finch Rd Cambridge CB4 3RB

(telephone 01223523410)

Iyengar Yoga News No2 2

INTERVIEW WITH GEETAJI

Following Dr Geeta S Iyengars European Tour in April and May 2002 Judith Jones interviewed her for Iyengar Yoga News The interview took place on 25th August 2002 in the library of the Ramamani Iyengar Memorial Yoga Institute in Pune This is the first section of the interview and the rest will be published in

future issues of IYN

Geetaji did you enjoy your first visit to the UK

Geetaji Yes of course It was enjoyable so I enjoyed it

What were the most memorable moments ofyour European Tour

Geetaji Its a bit difficult to say memoshyrable because many ofthem (the people) I had met here in Pune Of course not as a big crowd at one time but I knew people from different countries who had visited here and I know their standard of seniorishyty Some of the people were new to me since they had not visited Pune Some had newly joined Iyengar Yoga so it was a mixed group Also I have taught big groups like this (earlier) 1t was nice People were good and they responded well to everything were well disciplined So I enjoyed it and everything is fresh in my mind still The memory has not faded yet

On this recent tour of Europe did you notice differences in the way Iyengar Yoga is practised in the different countries

Geetaji Well - its not that they practise differently Any art you take there is always a kind of level in the beginning The art like music or violin yoga whatevshyer you take in the beginning it is carried in a certain way with a fixed methodology As understanding of the students increases the same topic becomes a little broader a little deeper It changes accordingly I cant say there was a difference as such They had basically followed basic instrucshy

tions which were given by Guruji to everyone But many a time they didnt understand where they had to touch the depth of it Whether teaching or doing or practising yoga it is not just something you do yourself physically Each thing as you practise and proceed you have to peneshytrate further deeper to fmd out its inner depth For example I tell you today someshybody was practising in the hall Viparita Chakrasana - going back to Urdhva Dhanurasana then climbing up on the wall and doing Viparita Chakrasana There were a few other teachers who were watching I said Now look at the person When he drops in Urdhva Dhanurasana What is the potency of his attention When he was bending his back to drop his anus he was very alert and attentive to do that Then when he climbed up on the wall and jumped he just did inattentively The attention had gone I said look while climbing up by taking the help of the wall he is doing it physically He is not within But he stands proudly saying Oh I jumped Whereas in Urdhva Dhanurasana he was going back with full attention to drop his anus properly curvshying his back properly etc while climbing up he was just throwing his one leg forshyward without having any curvature of the back I told him Climb up now curve your spine middotin order to come forward and then he had to be really attentive and penshyetrate within himself He was exactly on the borderline of fear that he may fall At the same time he wanted to do and I brought him to that borderline of fear to courage I said Now with the same attenshytion that you had in Urdhva Dhanurasana do Viparita Chakrasana Obviously he

Iyengar Yoga News No2 3 Winter 2002

had to observe that at what level he climbs up and jumps Then I asked the others to watch his face and eyes The first five to eight times he had done they could see the ego projecting on his face But when I asked him to think about what he was doing and how he had to do it his face changed he became sober and the teachshyers noticed this change I said Now watch its not just the physical technique I didnt say Just walk a bit down have a curvature and throw your legs When his mind became sober he could jump from Viparita Chakrasana with the attention inwards

These are the elements involved which cannot be written in the book You see I can teach you a devotional song to sing I can teach you Patanjali sloka and say ok you sing or chant but what has to come from inside - the feeling - that is something different It cannot be written You have to be devoted You need to understand the depth of it This is the thing which was lacking

Also I noticed one thing that perhaps the goal was to get the certificate If you have to get a certificate you know there are cershy

tain asanas you should learn that you should be able to present So if its a cershytificate oriented mind learning yoga wont work Certification is definitely needed because it organises the whole system If you want to become an Iyengar Yoga teacher at least minimum you should know this much If you want a further certificate you should know maximum this much But that in itself is not Iyengar Yoga Gruuji is not teaching only that He tried to channel it through certification so that people follow it in a proper way While practising or to do certain correcshytions or to bring the depth in practitioners one needs to go inside Ones mind needs to penetrate The person who goes inside he himself is a religious person Because when one learns to look into oneself when one learns to look into ones own mistakes ones own defects - physical mental as well as intellectual defects - I would say that one has learning something

So you can practise more advanced poses but you have to learn the technique first

Geetaji Absolutely

Then you have to penetrate jitrther in the

Iyengar Yoga News No2 4 Winter 2002 ----------------------------------------------------------~

same way a beginner will learn Trikonasana but also Trikonasana can be practised in a mature way

Geetaji A mature way and you have to see that you are practising it to bring that inner change the transformation In spite of having physical problems the depth has to come in the practice And if that depth comes even in the diseased body it works to bring change For instance if have a backache and if know that Trikonasana is good for that backache there is a method of performing it I have to concentrate on the painful area I have to correct my posishytioning and in that process of correcting the action I will be going within and there it brings the religiosity This happens with many people for instance the cancer patient begins to think deeper inside to fmd out how to come out of ~t how to get rid of it Things become more clear about ones own nature not only the disease While teaching yoga this has to be taught by the teacher The teachers have to make the students aware ofall these things They have to introduce the pupils not only to their bodies but mind intelligence and consciousness For example - Padmasana The knee is not bending the knee is painful - fme - but take the person a step ahead to see when the person is avoiding Padmasana because the knee is painful Then teach how to look into that knee where it is failing how it has to be worked That means you are training the other way You are not working only on the painful knee but the very thoughts how to be channelled Your mind has to be attentive there If I just say Oh My knee is painshying I wont do it Its not going to work and its not good to the knee either But if I look into the knee at where it is paining why it is paining at what point it pains at what degree of bending it is paining how I have to move at that point where I should force where I should not force This way of looking into when it comes then there will be maturity

I wouldnt say I found difference as such

They were all doing whatever has been taught but they were not knowing the art of penetration Along with agility of the body one needs to have stability of the mind and mobility of the intelligence too

So when one is saying you are making the body a fit vehicle for the soul it doesnt matter what state that body is in

Geetaji Absolutely because everybody has got a right for self-realisation Everybody has the right to have a godshyrealisation whichever word you use It is not that this diseased body doesnt reach But one has to pay attention to a disease One cannot neglect that disease

For example today in the childrens medshyical class a boy hardly eleven years old who is partially blind can figure out though the vision is not really very clear He has very poor vision He looks from his left eye sharply So each time he knows when I call him he recognises my voice but he responds from his left eye only The very first asana - he was in Supta Virasana - I told his mother When you are asking him to look up - in supine posture he looks upwards towards the brain so the brain remains alert to focus the eyes but he looks fimiddotom his left eye not from his right eye I said that his left forehead is responding but not the right I said Look at your mother with the right eye and he tried At the end of the class he came to say namaskar to me and again he looked at me with the left eye I said No look with the right eye do you know where I am And he tried to focus and he said Yes right eye doesnt focus as much as the left eye I can see betshyter At the end ofthe class he realised that he can see better with the left eye but not the right eye so he put effort to open the right eye more in order to use it Is it not the inner understanding of that boy who is just eleven years old Ifhe goes to the docshytor he will say both eyes are blind but what awareness came to him to see that he looks now with his right eye Then I showed his mother when he is doing

Iyengar Yoga News No2 5 Winter 2002

Sirsasana how he has to look from his right eye at her right hand so it brings the eye to focus

So a teacher has to understand this depth If we just train students to certificate level saying that asana after asana you continshyue to do for your Introductory Intennediate etc then they will stick to that whereas this penetration has to come But Im certainly not stopping people if they do at the physical level Let them first do We went to the lower kindergarten then upper kindergarten and then school college and University W may think that kindergarten is not a big education but yet it is a foundation for further education The kindergarten school has given us some disshycipline to continue now In yoga too these categories exist

Yoga practice is an activity one does essentially on ones own Why is it so important to maintain an international yoga community

Geetaji Yes practice is individual its not that you have to have an Iyengar Yoga community You students have given the name Iyengar Yoga conununity Guruji has never said that What he teaches is Patanjali Yoga But the methodology is given by Guruji so you call it Iyengar Yoga For instance Patanjali rishi who has given yogic philosophy in the form of aphorisms is recognised as Patanjala Yoga But he has not expressed yogic science in a communal sense Patanjali hasnt used the word Hinduism anywhere he hasnt even used the word anywhere the name of the god When he uses the word lshvara it means God It doesnt mean a particular god The one who is all pervading to whom everything belongs is Ishvara That is the meaning all pervading If it has to be said in English you would say - all pershyvading If it has to be said in Sanskrit -Ishvara He doesnt say this god or that god or particular god So yoga is meant for all

Now why one community - it is easier to have an access to communicate with If any doubt arises we have to fmd the solushytion Seeking the help of the Yoga Sutra You are together there All the students the practitioners of yoga when they are together then you are like one family I might be in India and you might be in England and somebody else might be in USA but still we belong to one family in this sense The community is required to have the exchange Community members need to seek the help of each other Why do you need a society You might say Why cant I live alone I dont need socishyety But who forms the society Sociology says individuals coming togethshyer form the society And what is society It is the one where all individuals are indishyviduals yet together That is society So what does community mean here We want conununity in that manner Im not interfering in your kitchen or her kitchen You have your own kitchen you have your own food similarly you practice on your own - fme But what do we do when we say let us exchange let us help each other What I know you might not be knowing What you know I might not be knowing Let me know what you know and you say - yes - let me know what you know so we learn much better What is society then

Strength and understanding

Geetaji Yes It is also an organisation to protect each other When you have got some neighbours in society you help each other That is communication you have friends Why do you have the family Because there is a communication When somebody gets married it is two families coming together trying to have undershystanding and you sanctify it That is socieshyty The marriage is recognised Sin1ilarly when you are given an Iyengar certificate you are recognised

Suppose you are a yoga teacher and you have not been certified Today you may

Winter 2002 Iyengar Yoga News No2 6

teach but tomorrow ifsomebody questions what will you answer You have no cershytificate You have not been recognised by any teacher If tomorrow the question comes to you on what basis are you teachshying Who are you to teach How can we believe that what you are teaching is absolutely correct What is the answer When you have a certification you say here is my teacher and I have been taught This is guru and sisya relationship in this manner You are recognised as a student of Iyengar He is your teacher It is true that the recognition is required

You cant call yourself a doctor unless you are certified Why do you go to university why do you take your certification there and then put up a board with your name on that you are a doctor Because you need to be recognised You might know very well about medicines but who will recognise you if you havent got the certificate And that makes us understand how to keep that path and the method pure If you are an Iyengar certified teacher you will be folshylowing the method given by your teacher your guru The method that is inclusive of all that is taught by your guru which includes the methodology the principles the technique the behaviour the character the thoughts the thinking process and the discipline Then you cannot go on the wrong path You will be questioned if you are on the wrong path since you are an Iyengar certified teacher As an Iyengar teacher one cannot go on an inunoral path One has to be ethical One has to have this bearing on the mind In Astadala Yogamala Vol 3 which will be published very soon Guruji says that the teachers are certified so that they have a chance to serve the society He is giving you a cershytificate so that you can help those who are suffering It is just the beginning to tread on the right path It is not that you are a master It is a chance given to you a green signal So you begin to learn begin to study begin to help That is why the comshymunity is required The association is required in order to protect the art to proshy

tect the knowledge If I ask who are you you say you are so and so your parents are so and so That is how we recognise each other That is how we identifY each other That is how the community is formed You dont come from nowhere Nobody comes from nowhere There is always an origin and one needs to trace that origin

Individually each one has to practise indishyvidually each one has to do yoga but among the yoga community or a yoga society there has to be inter-relationship Cornn1Unity is required for that More the individuality more the knowledge will be scattered It may get lost because oflack of communication Who has to protect it Something that is learnt something that is understood has to be protected In the scishyentific research what do we do Dont we keep records ofthe research because it will be helpful at any time to anyone The research work in every field is preserved The individual egoism may interfere to say that someone makes the particular disshycovery yet it is preserved because it is for the sake of the whole of humanity for the sake of the community

So we have to see this when we are formshying this community We have to undershystand each other and not fight Associations are not there to fight Then it is not an association What do you mean by association You have to associate with each other You have to come together When two people come together they may fight but in the fighting one has to sort out the problem too because they are associatshyed To quarrel or fight is human nature The difference of opinion will be there but you form an association so that you come together You sort out the problem you communicate your opinions Because of this one person our Guruji who has given so much to us we come together under his umbrella It is a kind of umbrella he has formed He has given shelter so that we can protect ourselves Whether it is for our health or for our spirituality or for our

7 Winter 2002

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evolution whatever but come under one umbrella to work in this manner to give it to others That is why there is a guru and sisya relationship There has to be respect It has to be given to the next generation Who has to pass on the knowledge the art We all may perish but art science and phishylosophy do not die It never happens Therefore it is better that we give it to someone else who will carry on That is what has been said in the Taittiriya Upanishad The gum says to the sisya Your study is over Now you go and get married have children Why So that you can pass on the knowledge The thread of knowledge should not be broken

Some people do not want to do yoga since they believe it is a religion it is in Sanskrit etc

Geetaji Gumji has often said that Y goga is sanatana dhanna It is not Hinduism or any other ism It is something eternal Sanatana means eternal Dharma is relishygion which uplifts human beings This eternal knowledge was there always It was always existing and which is now expressed in different languages Patanjali has to express it in Sanskrit as the Bible is in Hebrew And who knows tomorrow English will vanish Sanskrit will vanish and some other language may come How do we know You know there is a vast difference between old English and new English Another few million years have to go to tell us Yes There was some English language in those days Now we know that Latin is closer to Sanskrit and the origin of English is Latin If you have broader mind think in that manner so it is not my language or your language We all have forgotten the ancient language There is not Indian cloud or British cloud or my cloud or your cloud Everything is the same Everywhere clouds are the same Land is the same - only geographically we divide The land is one We have demarshycated and differentiated So we fight The man-made countries fight We need that broad mindedness and nothing else

And generosity

Geetaji Absolutely It is the chance given to learn yoga Do we not learn modem medical science If you have a great chance in any field learn We can study all the religions Nobody stops us from learnshying Our life is so small and knowledge is so vast that we cannot learn everything Thats why at the end Upanishad says life is so small the knowledge is so vast so let us have that faith and proceed with that understanding Yoga is the subject which makes you to understand the very self the soul The origin the base the foundation What we need is a broad frame for mind

There are so many similarities and nearshyness to all the religions but we miss to see that When you begin to study and comshypare you feel somewhere they are very close to each other You will fmd the founshydation is the same Christ talks about the Ten Commandments which are very close to yama and niyama He didnt say Be violent Otherwise he would have taken the opposite step He says be non-violent and Patanjali too says be non-violent To be humanitarian we have to be non-violent otherwise we will end up with the destmcshytion only

Human beings are the same their emoshytions are the same The six enemies of every human being are the same to whichever class caste country religion belongs to Anger desire delusion greed pride jealousy aU these are common in evelyone Ifyou have anger you are going to have high blood pressure you are going to have a cardiac problem You are going to have fami~y problems because its your anger You fight with each other Does the anger say that you belong to this country or that sect so it would not affect you So the human problems are the same which are invited by us

And we mistrust each other

Geetaji Yes We dont tmst each other

Iyengar Yoga News No2 8 Winter 2002

We have no faith in each other Ifwe dont trust people we are going to land up with all the problems Somewhere you need to have love Somewhere you need to have trust Somewhere you need to have faith friendliness So if you have an association fight but be friendly Thats all at the end of the day we have to conclude Fight It doesnt matter But the fighting should be constructive Because that blings the inner hidden misunderstandings to the surrace It brings more transparency and then you are friendly Thats maturity And the matushylity tenninates into proper solution

So yoga teaches this maturity To whichever religion one belongs to yoga teaches us to be friendly compassionate kind happy It teaches us to be indifferent and unattached when there is a wrong approach like dishonesty mistrust etc

Today if you only have four people in the association the four will work in such a manner that there is no tussle There is no fight But then as the association grows bigger and bigger in its size we need to have some laws and regulations so that it brings haIIDony

In the early days recognised teachers were very few Even I was recognised as a teacher I was not a master when I was recognised in 1961 Officially I became a teacher in 1961 It was not in 1961 that I was absolutely a mature yoga teacher and that I knew everything But Guruji trusted He told me that up to a certain point I can teach He was guiding me If a person had the problem if it was within my capacity he would say Teach but if a person had a serious problem then he would teach So similarly when a small group in uK was there he said ok - teach because someshywhere it has to reach the people One pershyson cannot go on But where there were problems he said not to touch such people They had to wait for Guruji to come and teach So in those days he had to recognise the teacher in that maimer Now we have to filter to a great extent

Now there are too many teachers so we need to filter because they come with the ambition to become a yoga teacher and get the certificate More than the devotion there is ambition They are not basically devoted to yoga They just want certifishycates So we have to filter saying unless you are devoted dedicated to this - we wont And now Guruji has lessened the period between two levels He says youngsters are taking interest so let us not give a big gap because when youngsters want to pick up let us have a small gap Let them get the certificate If at the age of twenty-five they want to have Intennediate Junior or Senior - fme If they are performing well let us give them a cershytificate But at the same time Guruji is the one who is saying that the certificate is not the end of it Certificate is the beginning of knowledge You are certified to foster the knowledge and experience because if you are not a certified teacher you are just a student Fine - I will say you are just a stushydent you learn this much that is enough for you But if you are a teacher you need to have this knowledge So its the beginshyning of knowledge So you can infonn them like that those who argue with you

And why that kind of binding is required Yes always you have to have a binding with a guru to know the Oligin of it You know junk food is bad You know that fast food is bad for the health You understand that junk food fast food is hannful to the body You want to have fresh food You want to have good food rightly balanced food etc Then is it not needed in yoga too Suppose if they are certified through Iyengar and also certified by someone else Are they not making junk food there Is it not just a fast food there that you have got a certificate from Iyengar and you have a certificate from someone else Certification courses are given everyshywhere so you may gather another ten cershytificates Are you not going to make a junk of it and land up with all the problems because nothing is clear to you though you are certified And even if you are not

Iyengar Yoga News No2 9 Winter 2002

given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

Iyengar Yoga News No2 10 Winter 2002

body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

those days in the whole of India

There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

Iyengar Yo a News No2 11

certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

Winter 2002

live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

Iyengar Yoga News No2

the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

THE LIGHT ON YOGA RESEARCH TRUST

Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

wwwbksiyengarcom

Iyengar Yoga News No2 13 Winter 2002

SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

(sleep)

SAVASANA THE BRAIN AND CONSCIOUSNESS

Joe Burn takes a close look at Savasana

When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

15 Winter 2002

will be no injuries This mechanistic approach must be applied t the brain as well as the body

Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

IYN READERS QUESTIONNAIRE - RESULTS

Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

e

The questiolIDaire was answered by 33 people This represents a reply rate of

13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

group that dropped in on classes at ranshydom

- That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

- Money sent to Indian charities (eg those helping children)

- Affiliation to the British Wheel of Yoga

- Yoga Holidays - To be a good example ofYogic attitude

Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

munity 3 To be a part of a professional teaching

association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

Conventions would you pefe~ 1 One convention for practitioners and

Iyengar Yoga News No2 17 Winter 2002

one for teachers at different times of year

1 One convention for practitioners and one for teachers rum1ing back to back

3 A single annual convention open to all practitioner

What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

4 Personal accounts of practiceteachshymg

6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

REPORT FROM THE UNITY GROUP

Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

Iyengar Yoga News No2 18 Winter 2002

A LllTLE DETACHMENT

Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

Liz Brown

Imust confess that I almo t didnt go TI1 thought of being part of a class of

several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

-

vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

Palace campsite it was hard to believe that we were surrounded by London

This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

19

with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

For myself not understanding most of

Winter 2002

the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

Some gntmbles surfaced about these

The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

Liz Brown

There are still copies of the

Jubilee videos for sale - see page 34 for details on how

to order

afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

Iyengar Yoga News No2

i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

20 Winter 2002

Some Reflections on Spirituality and Iyengar Yoga Practitioners

Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

(jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

M any readers of Iyengar Yoga News were present at the Jubilee

Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

The concept of spirituality is very vague Many popular definitions

Iyengar Yoga News No2 21 Winter 2002

involve the ideas of higher meaning r higher alues to human Life as

importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

[Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

[Yoga is an antidote to current conshysumer values

It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

Iyengar Yoga General Practitioners Popn

ofUK

319 45 8 Mult iple No re ligion

154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

1998 British Social Attitudes Survey

As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

Iyengar Yoga ew No2 22 Winter 2002

23

The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

shassellenewco m beyahoocouk

Iyengar Yoga News No2

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IYENGAR YOGAAND LONDON

Lorna Walker looks back on the first 50 years

This year we are celebrating the Si lver Jubilee of the Teachers

As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

Iyengar Yoga News No2

However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

24 ------------------------------~

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THE CASE FOR MODERN YOGA

Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

Iyengar Yoga News

On Friday th 20th and Saturday the 2 1st of September I was privileged

to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

No2 25

there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

Winter 2002

therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

BKSIYTA and LOYA(UK) annual conventions

At the time of going to press application forms for these conventions were not ready to publish

The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

I engar Yoga News No2 26 Winter 2002

Events Listings your guide to lye

Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

+- INSTITU T E -+

Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

- Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

~ ar Yoga Institutes aroundl the country

North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

Iyengar Yoga News No2 28 Winter 2002

POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

What is the relationship between Iyengar Yoga Practitioners and the Guru

Dominic Batten

In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

Tessa Martin

I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

Iyengar Yoga News No2 29 Winter 2002

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I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

Roger Ash Wheeler

After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

Iyengar Yoga News No2 30 Winter 2002

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well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

Richard Agar Ward

The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

Iyengar Yoga News No2 31

Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

Winter 2002

Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

Astadala Yogama~a Fund Appeal Report - Brigid Philip

The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

- to create a fund to enable John Evans to assist with the next eleven volumes

The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

Thank you all for your interest and support

Iyengar Yoga News No2 32 Winter 2002

FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

_iiiPaw~11

going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

Iyengar Yoga News No2 33

Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

Winter 2002

Those of us who attended the Teachers Convention in Crystal Palace a couple

of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

(made out to BKSIYTA) to

Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

Iyengar Yoga News No2 34 Winter 2002

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In Eating Fox three strands are woven in and out of each other India in all its chaotic

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Send details of your name address (includshying postcode) and telephone number includshying a delivery address if different Cheques

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Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

LOYA 2002 - THE YEAR OF THE BUTTOCK

Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

Iyengar Yoga News No2 36 Winter 2002

were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

So overall there was plenty to remember other than

buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

PREGNANCY WORKSHOP

This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

Particular cautions Corine suggested were

Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

Iyengar Yoga News No2 37 Winter 2002

The sequence suggested as being suitable during pregshynancy IS

Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

(With thanks to Frances Homewood for the use of her notes)

Iyengar Yoga News No2 38 Winter 2002

OVA

LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

If you would like to apply please write to Jane Cornah (Treasurer)

12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

rachellovegroveemimusiccom

LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

I engar Yoga News No2 39 Winter 2002

Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

Rachel Lovegrove (Membership Secretary)

Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

Iyengar Yoga News No2 40 Winter 2002

board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

LOYA(UK) ACCOUNTS 142001 - 3132002

Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

Iyengar Yoga News No2 41 Winter 2002

Reports from Affiliated Institutes - 20012002

Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

Institute of Iyengar Yoga in Sussex No report available at time 0[printing

Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

I engar Yoga News No2 42 Winter 2002

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

flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

Iyengar Yoga News No2 43 Winter 2002

PrampampIdenl-Yogacharya BKS Iyengar

Iyengar Yoga News - Teachers Section Winter 2002

In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

ENDORSEMENT

Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

Iyengar Yoga News No2 44 Teachers Section Winter 2002

agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

In 2002 some Authorities will demand either 7307

or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

_______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

Iyengar Yoga News No2 45 Teachers Section Winter 2002

M RS

Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

I_engar Yoga News No2 46 Teachers Section Winter 2002

I

OUR NEW ASSE CO-ORDINATOR

I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

Iyengar Yoga News No2 47 Teachers Section Winter 2002

including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

ASSESSMENT CONGRATULATIONS

Many congratulations to all who gained Junior Intermediate Certificates in 2002

Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

Thanks to all those who helped with organisation moderating assessing and catering

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

Iyengar Yoga News No2 48 Teachers Section Winter 2002

JUNIOR INTERMEDIATE ASSESSMENTS

These will take place in March 2003

Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

If not then please contact the Junior Intennediate Assessment Organiser

Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

Region Date Organiser Moderator

London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

020 7372 2726

London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

REVALIDATION CHART

Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

19961991 1986 1981 1976 and earlier 2001 2006

1997 1992 1987 1982 1977 2002 2007

19981993198819831978 2003 2008

1999 1994 1989 1984 1979 2004 2009

2000 1995 1990 1985 1980 2005 2010

I engar Yoga News No2 49 Teachers Section Winter 2002

BKSIYTA Executive Committee 2002

Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

NorthampEast

North amp West

Central

North Thames

South Thames

South amp West

South Central

Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

Iy ngar Yoga News No2 50 Teachers Section Winter 2002

INTRODUCTORY ASSESSORS December 2001

AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

Iyengar Yoga News No2 51 Teachers Section Winter 2002

BKSIYTA - Extraordinary General Meeting

An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

to debate and vote on the motion that

There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

Applications for Classes at RIMYI Pune

Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

Please do not include photos or personal mail Applications are for individuals only - no groups

Iyengar Yoga News No2 52 Teachers Section Winter 2002

wwwbksiytacoukwwwloyaukfnet

LOYA (UK) Website Local Classes Listings Service

CitylLocality in which teaching

Name Telephone

Fax e-mail

Teaching certificate held

o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

Classes (please continue as separate sheet as necessaty) Day Time Location Level

I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

Signed Date

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

If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

m tters

Callers are welcome at our new premises in North London

Monday-Friday P30 to 1730 Saturday1000 to 300 also open

Sundays in November and December Other times by arranpment

I I n

matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

enq uirlesOyoga matterscom

o 8888 8588

53 Winter 2002

ADVERTISING in IYENGAR YOGA NEWS

If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

Joe Bum at joebumvirginnet or else by mail to

IYN co 3 Finch Rd Cambridge CB4 3RB

(telephone 01223 523410)

Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

Deadlines The deadline for the next issue of Iyengar Yoga News is

7th April 2003

NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

Notices

WANTED

Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

officebath-iyengar-yogacom

Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

Translation and commentary by Joe Bum Image supplied by Dale Rathbone

Iyengar Yoga News No2 54 Winter 2002

  • front cover
  • pages 1-3
  • pages 4-12
  • pages 13-54
  • back cover

    Editorial Dear Reader

    We are delighted to present to you this winter edishytion ofIyengar Yoga News (IYN) This magazine is printed on paper from sustainable forests (we have been advised that this is actually more ecological than using recycled paper as it avoids the use of chemical bleaches) This edition includes the Teachers Section that was formerly published sepshyarately this is the first time that the LOYA and BKSIYTA magazines have been completely comshybined (although teachers will also be receiving a copy of the updated teaching syllabus with their magazine)

    There is a huge amount of material within and we recommend it all to you but could we make a speshycial mention of a few items First there is a very important announcement from Guruji that will interest teachers as it is about the Certification Mark (p 32) Secondly there is a new item called Points of View (p 29) we hope that this will become a regular feature in IYN as it should help to open up debate on all sorts of issues of interest to Iyengar Yoga practitioners Please do not hesitate to contact us with your opinions Finally it is usual for IYN to publish application forms for the upcoming conventions but these fom1s were not ready by the time this edition went to press However rest assured that there will be conventions next year (see p 26) and you will know about them as soon as all the arrangements are finalised

    Could we take this opportunity to thank very much all those who contributed material to the magazine - IYN would of course not exist without your hard work

    Copy deadline for next issue

    7th April 2003

    Items should be sent to Joe Bum at joebumvirginnet

    or else by mail to IYN clo 3 Finch Rd Cambridge CB4 3RB

    (telephone 01223523410)

    Iyengar Yoga News No2 2

    INTERVIEW WITH GEETAJI

    Following Dr Geeta S Iyengars European Tour in April and May 2002 Judith Jones interviewed her for Iyengar Yoga News The interview took place on 25th August 2002 in the library of the Ramamani Iyengar Memorial Yoga Institute in Pune This is the first section of the interview and the rest will be published in

    future issues of IYN

    Geetaji did you enjoy your first visit to the UK

    Geetaji Yes of course It was enjoyable so I enjoyed it

    What were the most memorable moments ofyour European Tour

    Geetaji Its a bit difficult to say memoshyrable because many ofthem (the people) I had met here in Pune Of course not as a big crowd at one time but I knew people from different countries who had visited here and I know their standard of seniorishyty Some of the people were new to me since they had not visited Pune Some had newly joined Iyengar Yoga so it was a mixed group Also I have taught big groups like this (earlier) 1t was nice People were good and they responded well to everything were well disciplined So I enjoyed it and everything is fresh in my mind still The memory has not faded yet

    On this recent tour of Europe did you notice differences in the way Iyengar Yoga is practised in the different countries

    Geetaji Well - its not that they practise differently Any art you take there is always a kind of level in the beginning The art like music or violin yoga whatevshyer you take in the beginning it is carried in a certain way with a fixed methodology As understanding of the students increases the same topic becomes a little broader a little deeper It changes accordingly I cant say there was a difference as such They had basically followed basic instrucshy

    tions which were given by Guruji to everyone But many a time they didnt understand where they had to touch the depth of it Whether teaching or doing or practising yoga it is not just something you do yourself physically Each thing as you practise and proceed you have to peneshytrate further deeper to fmd out its inner depth For example I tell you today someshybody was practising in the hall Viparita Chakrasana - going back to Urdhva Dhanurasana then climbing up on the wall and doing Viparita Chakrasana There were a few other teachers who were watching I said Now look at the person When he drops in Urdhva Dhanurasana What is the potency of his attention When he was bending his back to drop his anus he was very alert and attentive to do that Then when he climbed up on the wall and jumped he just did inattentively The attention had gone I said look while climbing up by taking the help of the wall he is doing it physically He is not within But he stands proudly saying Oh I jumped Whereas in Urdhva Dhanurasana he was going back with full attention to drop his anus properly curvshying his back properly etc while climbing up he was just throwing his one leg forshyward without having any curvature of the back I told him Climb up now curve your spine middotin order to come forward and then he had to be really attentive and penshyetrate within himself He was exactly on the borderline of fear that he may fall At the same time he wanted to do and I brought him to that borderline of fear to courage I said Now with the same attenshytion that you had in Urdhva Dhanurasana do Viparita Chakrasana Obviously he

    Iyengar Yoga News No2 3 Winter 2002

    had to observe that at what level he climbs up and jumps Then I asked the others to watch his face and eyes The first five to eight times he had done they could see the ego projecting on his face But when I asked him to think about what he was doing and how he had to do it his face changed he became sober and the teachshyers noticed this change I said Now watch its not just the physical technique I didnt say Just walk a bit down have a curvature and throw your legs When his mind became sober he could jump from Viparita Chakrasana with the attention inwards

    These are the elements involved which cannot be written in the book You see I can teach you a devotional song to sing I can teach you Patanjali sloka and say ok you sing or chant but what has to come from inside - the feeling - that is something different It cannot be written You have to be devoted You need to understand the depth of it This is the thing which was lacking

    Also I noticed one thing that perhaps the goal was to get the certificate If you have to get a certificate you know there are cershy

    tain asanas you should learn that you should be able to present So if its a cershytificate oriented mind learning yoga wont work Certification is definitely needed because it organises the whole system If you want to become an Iyengar Yoga teacher at least minimum you should know this much If you want a further certificate you should know maximum this much But that in itself is not Iyengar Yoga Gruuji is not teaching only that He tried to channel it through certification so that people follow it in a proper way While practising or to do certain correcshytions or to bring the depth in practitioners one needs to go inside Ones mind needs to penetrate The person who goes inside he himself is a religious person Because when one learns to look into oneself when one learns to look into ones own mistakes ones own defects - physical mental as well as intellectual defects - I would say that one has learning something

    So you can practise more advanced poses but you have to learn the technique first

    Geetaji Absolutely

    Then you have to penetrate jitrther in the

    Iyengar Yoga News No2 4 Winter 2002 ----------------------------------------------------------~

    same way a beginner will learn Trikonasana but also Trikonasana can be practised in a mature way

    Geetaji A mature way and you have to see that you are practising it to bring that inner change the transformation In spite of having physical problems the depth has to come in the practice And if that depth comes even in the diseased body it works to bring change For instance if have a backache and if know that Trikonasana is good for that backache there is a method of performing it I have to concentrate on the painful area I have to correct my posishytioning and in that process of correcting the action I will be going within and there it brings the religiosity This happens with many people for instance the cancer patient begins to think deeper inside to fmd out how to come out of ~t how to get rid of it Things become more clear about ones own nature not only the disease While teaching yoga this has to be taught by the teacher The teachers have to make the students aware ofall these things They have to introduce the pupils not only to their bodies but mind intelligence and consciousness For example - Padmasana The knee is not bending the knee is painful - fme - but take the person a step ahead to see when the person is avoiding Padmasana because the knee is painful Then teach how to look into that knee where it is failing how it has to be worked That means you are training the other way You are not working only on the painful knee but the very thoughts how to be channelled Your mind has to be attentive there If I just say Oh My knee is painshying I wont do it Its not going to work and its not good to the knee either But if I look into the knee at where it is paining why it is paining at what point it pains at what degree of bending it is paining how I have to move at that point where I should force where I should not force This way of looking into when it comes then there will be maturity

    I wouldnt say I found difference as such

    They were all doing whatever has been taught but they were not knowing the art of penetration Along with agility of the body one needs to have stability of the mind and mobility of the intelligence too

    So when one is saying you are making the body a fit vehicle for the soul it doesnt matter what state that body is in

    Geetaji Absolutely because everybody has got a right for self-realisation Everybody has the right to have a godshyrealisation whichever word you use It is not that this diseased body doesnt reach But one has to pay attention to a disease One cannot neglect that disease

    For example today in the childrens medshyical class a boy hardly eleven years old who is partially blind can figure out though the vision is not really very clear He has very poor vision He looks from his left eye sharply So each time he knows when I call him he recognises my voice but he responds from his left eye only The very first asana - he was in Supta Virasana - I told his mother When you are asking him to look up - in supine posture he looks upwards towards the brain so the brain remains alert to focus the eyes but he looks fimiddotom his left eye not from his right eye I said that his left forehead is responding but not the right I said Look at your mother with the right eye and he tried At the end of the class he came to say namaskar to me and again he looked at me with the left eye I said No look with the right eye do you know where I am And he tried to focus and he said Yes right eye doesnt focus as much as the left eye I can see betshyter At the end ofthe class he realised that he can see better with the left eye but not the right eye so he put effort to open the right eye more in order to use it Is it not the inner understanding of that boy who is just eleven years old Ifhe goes to the docshytor he will say both eyes are blind but what awareness came to him to see that he looks now with his right eye Then I showed his mother when he is doing

    Iyengar Yoga News No2 5 Winter 2002

    Sirsasana how he has to look from his right eye at her right hand so it brings the eye to focus

    So a teacher has to understand this depth If we just train students to certificate level saying that asana after asana you continshyue to do for your Introductory Intennediate etc then they will stick to that whereas this penetration has to come But Im certainly not stopping people if they do at the physical level Let them first do We went to the lower kindergarten then upper kindergarten and then school college and University W may think that kindergarten is not a big education but yet it is a foundation for further education The kindergarten school has given us some disshycipline to continue now In yoga too these categories exist

    Yoga practice is an activity one does essentially on ones own Why is it so important to maintain an international yoga community

    Geetaji Yes practice is individual its not that you have to have an Iyengar Yoga community You students have given the name Iyengar Yoga conununity Guruji has never said that What he teaches is Patanjali Yoga But the methodology is given by Guruji so you call it Iyengar Yoga For instance Patanjali rishi who has given yogic philosophy in the form of aphorisms is recognised as Patanjala Yoga But he has not expressed yogic science in a communal sense Patanjali hasnt used the word Hinduism anywhere he hasnt even used the word anywhere the name of the god When he uses the word lshvara it means God It doesnt mean a particular god The one who is all pervading to whom everything belongs is Ishvara That is the meaning all pervading If it has to be said in English you would say - all pershyvading If it has to be said in Sanskrit -Ishvara He doesnt say this god or that god or particular god So yoga is meant for all

    Now why one community - it is easier to have an access to communicate with If any doubt arises we have to fmd the solushytion Seeking the help of the Yoga Sutra You are together there All the students the practitioners of yoga when they are together then you are like one family I might be in India and you might be in England and somebody else might be in USA but still we belong to one family in this sense The community is required to have the exchange Community members need to seek the help of each other Why do you need a society You might say Why cant I live alone I dont need socishyety But who forms the society Sociology says individuals coming togethshyer form the society And what is society It is the one where all individuals are indishyviduals yet together That is society So what does community mean here We want conununity in that manner Im not interfering in your kitchen or her kitchen You have your own kitchen you have your own food similarly you practice on your own - fme But what do we do when we say let us exchange let us help each other What I know you might not be knowing What you know I might not be knowing Let me know what you know and you say - yes - let me know what you know so we learn much better What is society then

    Strength and understanding

    Geetaji Yes It is also an organisation to protect each other When you have got some neighbours in society you help each other That is communication you have friends Why do you have the family Because there is a communication When somebody gets married it is two families coming together trying to have undershystanding and you sanctify it That is socieshyty The marriage is recognised Sin1ilarly when you are given an Iyengar certificate you are recognised

    Suppose you are a yoga teacher and you have not been certified Today you may

    Winter 2002 Iyengar Yoga News No2 6

    teach but tomorrow ifsomebody questions what will you answer You have no cershytificate You have not been recognised by any teacher If tomorrow the question comes to you on what basis are you teachshying Who are you to teach How can we believe that what you are teaching is absolutely correct What is the answer When you have a certification you say here is my teacher and I have been taught This is guru and sisya relationship in this manner You are recognised as a student of Iyengar He is your teacher It is true that the recognition is required

    You cant call yourself a doctor unless you are certified Why do you go to university why do you take your certification there and then put up a board with your name on that you are a doctor Because you need to be recognised You might know very well about medicines but who will recognise you if you havent got the certificate And that makes us understand how to keep that path and the method pure If you are an Iyengar certified teacher you will be folshylowing the method given by your teacher your guru The method that is inclusive of all that is taught by your guru which includes the methodology the principles the technique the behaviour the character the thoughts the thinking process and the discipline Then you cannot go on the wrong path You will be questioned if you are on the wrong path since you are an Iyengar certified teacher As an Iyengar teacher one cannot go on an inunoral path One has to be ethical One has to have this bearing on the mind In Astadala Yogamala Vol 3 which will be published very soon Guruji says that the teachers are certified so that they have a chance to serve the society He is giving you a cershytificate so that you can help those who are suffering It is just the beginning to tread on the right path It is not that you are a master It is a chance given to you a green signal So you begin to learn begin to study begin to help That is why the comshymunity is required The association is required in order to protect the art to proshy

    tect the knowledge If I ask who are you you say you are so and so your parents are so and so That is how we recognise each other That is how we identifY each other That is how the community is formed You dont come from nowhere Nobody comes from nowhere There is always an origin and one needs to trace that origin

    Individually each one has to practise indishyvidually each one has to do yoga but among the yoga community or a yoga society there has to be inter-relationship Cornn1Unity is required for that More the individuality more the knowledge will be scattered It may get lost because oflack of communication Who has to protect it Something that is learnt something that is understood has to be protected In the scishyentific research what do we do Dont we keep records ofthe research because it will be helpful at any time to anyone The research work in every field is preserved The individual egoism may interfere to say that someone makes the particular disshycovery yet it is preserved because it is for the sake of the whole of humanity for the sake of the community

    So we have to see this when we are formshying this community We have to undershystand each other and not fight Associations are not there to fight Then it is not an association What do you mean by association You have to associate with each other You have to come together When two people come together they may fight but in the fighting one has to sort out the problem too because they are associatshyed To quarrel or fight is human nature The difference of opinion will be there but you form an association so that you come together You sort out the problem you communicate your opinions Because of this one person our Guruji who has given so much to us we come together under his umbrella It is a kind of umbrella he has formed He has given shelter so that we can protect ourselves Whether it is for our health or for our spirituality or for our

    7 Winter 2002

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

    evolution whatever but come under one umbrella to work in this manner to give it to others That is why there is a guru and sisya relationship There has to be respect It has to be given to the next generation Who has to pass on the knowledge the art We all may perish but art science and phishylosophy do not die It never happens Therefore it is better that we give it to someone else who will carry on That is what has been said in the Taittiriya Upanishad The gum says to the sisya Your study is over Now you go and get married have children Why So that you can pass on the knowledge The thread of knowledge should not be broken

    Some people do not want to do yoga since they believe it is a religion it is in Sanskrit etc

    Geetaji Gumji has often said that Y goga is sanatana dhanna It is not Hinduism or any other ism It is something eternal Sanatana means eternal Dharma is relishygion which uplifts human beings This eternal knowledge was there always It was always existing and which is now expressed in different languages Patanjali has to express it in Sanskrit as the Bible is in Hebrew And who knows tomorrow English will vanish Sanskrit will vanish and some other language may come How do we know You know there is a vast difference between old English and new English Another few million years have to go to tell us Yes There was some English language in those days Now we know that Latin is closer to Sanskrit and the origin of English is Latin If you have broader mind think in that manner so it is not my language or your language We all have forgotten the ancient language There is not Indian cloud or British cloud or my cloud or your cloud Everything is the same Everywhere clouds are the same Land is the same - only geographically we divide The land is one We have demarshycated and differentiated So we fight The man-made countries fight We need that broad mindedness and nothing else

    And generosity

    Geetaji Absolutely It is the chance given to learn yoga Do we not learn modem medical science If you have a great chance in any field learn We can study all the religions Nobody stops us from learnshying Our life is so small and knowledge is so vast that we cannot learn everything Thats why at the end Upanishad says life is so small the knowledge is so vast so let us have that faith and proceed with that understanding Yoga is the subject which makes you to understand the very self the soul The origin the base the foundation What we need is a broad frame for mind

    There are so many similarities and nearshyness to all the religions but we miss to see that When you begin to study and comshypare you feel somewhere they are very close to each other You will fmd the founshydation is the same Christ talks about the Ten Commandments which are very close to yama and niyama He didnt say Be violent Otherwise he would have taken the opposite step He says be non-violent and Patanjali too says be non-violent To be humanitarian we have to be non-violent otherwise we will end up with the destmcshytion only

    Human beings are the same their emoshytions are the same The six enemies of every human being are the same to whichever class caste country religion belongs to Anger desire delusion greed pride jealousy aU these are common in evelyone Ifyou have anger you are going to have high blood pressure you are going to have a cardiac problem You are going to have fami~y problems because its your anger You fight with each other Does the anger say that you belong to this country or that sect so it would not affect you So the human problems are the same which are invited by us

    And we mistrust each other

    Geetaji Yes We dont tmst each other

    Iyengar Yoga News No2 8 Winter 2002

    We have no faith in each other Ifwe dont trust people we are going to land up with all the problems Somewhere you need to have love Somewhere you need to have trust Somewhere you need to have faith friendliness So if you have an association fight but be friendly Thats all at the end of the day we have to conclude Fight It doesnt matter But the fighting should be constructive Because that blings the inner hidden misunderstandings to the surrace It brings more transparency and then you are friendly Thats maturity And the matushylity tenninates into proper solution

    So yoga teaches this maturity To whichever religion one belongs to yoga teaches us to be friendly compassionate kind happy It teaches us to be indifferent and unattached when there is a wrong approach like dishonesty mistrust etc

    Today if you only have four people in the association the four will work in such a manner that there is no tussle There is no fight But then as the association grows bigger and bigger in its size we need to have some laws and regulations so that it brings haIIDony

    In the early days recognised teachers were very few Even I was recognised as a teacher I was not a master when I was recognised in 1961 Officially I became a teacher in 1961 It was not in 1961 that I was absolutely a mature yoga teacher and that I knew everything But Guruji trusted He told me that up to a certain point I can teach He was guiding me If a person had the problem if it was within my capacity he would say Teach but if a person had a serious problem then he would teach So similarly when a small group in uK was there he said ok - teach because someshywhere it has to reach the people One pershyson cannot go on But where there were problems he said not to touch such people They had to wait for Guruji to come and teach So in those days he had to recognise the teacher in that maimer Now we have to filter to a great extent

    Now there are too many teachers so we need to filter because they come with the ambition to become a yoga teacher and get the certificate More than the devotion there is ambition They are not basically devoted to yoga They just want certifishycates So we have to filter saying unless you are devoted dedicated to this - we wont And now Guruji has lessened the period between two levels He says youngsters are taking interest so let us not give a big gap because when youngsters want to pick up let us have a small gap Let them get the certificate If at the age of twenty-five they want to have Intennediate Junior or Senior - fme If they are performing well let us give them a cershytificate But at the same time Guruji is the one who is saying that the certificate is not the end of it Certificate is the beginning of knowledge You are certified to foster the knowledge and experience because if you are not a certified teacher you are just a student Fine - I will say you are just a stushydent you learn this much that is enough for you But if you are a teacher you need to have this knowledge So its the beginshyning of knowledge So you can infonn them like that those who argue with you

    And why that kind of binding is required Yes always you have to have a binding with a guru to know the Oligin of it You know junk food is bad You know that fast food is bad for the health You understand that junk food fast food is hannful to the body You want to have fresh food You want to have good food rightly balanced food etc Then is it not needed in yoga too Suppose if they are certified through Iyengar and also certified by someone else Are they not making junk food there Is it not just a fast food there that you have got a certificate from Iyengar and you have a certificate from someone else Certification courses are given everyshywhere so you may gather another ten cershytificates Are you not going to make a junk of it and land up with all the problems because nothing is clear to you though you are certified And even if you are not

    Iyengar Yoga News No2 9 Winter 2002

    given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

    You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

    were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

    Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

    Iyengar Yoga News No2 10 Winter 2002

    body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

    Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

    That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

    Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

    those days in the whole of India

    There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

    Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

    Iyengar Yo a News No2 11

    certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

    Winter 2002

    live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

    Iyengar Yoga News No2

    the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

    So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

    THE LIGHT ON YOGA RESEARCH TRUST

    Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

    The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

    ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

    Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

    Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

    Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

    tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

    Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

    Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

    The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

    wwwbksiyengarcom

    Iyengar Yoga News No2 13 Winter 2002

    SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

    A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

    Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

    The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

    those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

    Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

    Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

    (sleep)

    SAVASANA THE BRAIN AND CONSCIOUSNESS

    Joe Burn takes a close look at Savasana

    When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

    opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

    brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

    and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

    15 Winter 2002

    will be no injuries This mechanistic approach must be applied t the brain as well as the body

    Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

    the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

    In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

    These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

    IYN READERS QUESTIONNAIRE - RESULTS

    Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

    survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

    e

    The questiolIDaire was answered by 33 people This represents a reply rate of

    13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

    What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

    The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

    ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

    What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

    group that dropped in on classes at ranshydom

    - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

    - Money sent to Indian charities (eg those helping children)

    - Affiliation to the British Wheel of Yoga

    - Yoga Holidays - To be a good example ofYogic attitude

    Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

    Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

    munity 3 To be a part of a professional teaching

    association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

    Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

    Conventions would you pefe~ 1 One convention for practitioners and

    Iyengar Yoga News No2 17 Winter 2002

    one for teachers at different times of year

    1 One convention for practitioners and one for teachers rum1ing back to back

    3 A single annual convention open to all practitioner

    What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

    How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

    What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

    4 Personal accounts of practiceteachshymg

    6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

    It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

    What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

    REPORT FROM THE UNITY GROUP

    Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

    new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

    The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

    Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

    Iyengar Yoga News No2 18 Winter 2002

    A LllTLE DETACHMENT

    Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

    One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

    Liz Brown

    Imust confess that I almo t didnt go TI1 thought of being part of a class of

    several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

    Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

    The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

    -

    vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

    The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

    Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

    Palace campsite it was hard to believe that we were surrounded by London

    This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

    19

    with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

    For myself not understanding most of

    Winter 2002

    the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

    The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

    In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

    Some gntmbles surfaced about these

    The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

    I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

    There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

    Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

    thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

    Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

    Liz Brown

    There are still copies of the

    Jubilee videos for sale - see page 34 for details on how

    to order

    afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

    r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

    Iyengar Yoga News No2

    i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

    Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

    20 Winter 2002

    Some Reflections on Spirituality and Iyengar Yoga Practitioners

    Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

    The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

    (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

    M any readers of Iyengar Yoga News were present at the Jubilee

    Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

    Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

    practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

    For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

    Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

    The concept of spirituality is very vague Many popular definitions

    Iyengar Yoga News No2 21 Winter 2002

    involve the ideas of higher meaning r higher alues to human Life as

    importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

    [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

    I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

    Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

    Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

    L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

    [Yoga is an antidote to current conshysumer values

    It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

    One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

    many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

    Iyengar Yoga General Practitioners Popn

    ofUK

    319 45 8 Mult iple No re ligion

    154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

    1998 British Social Attitudes Survey

    As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

    The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

    While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

    People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

    Iyengar Yoga ew No2 22 Winter 2002

    23

    The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

    It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

    found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

    The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

    Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

    British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

    Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

    I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

    shassellenewco m beyahoocouk

    Iyengar Yoga News No2

    ---------

    IYENGAR YOGAAND LONDON

    Lorna Walker looks back on the first 50 years

    This year we are celebrating the Si lver Jubilee of the Teachers

    As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

    From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

    It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

    In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

    Iyengar Yoga News No2

    However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

    Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

    With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

    We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

    Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

    24 ------------------------------~

    -----

    THE CASE FOR MODERN YOGA

    Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

    Iyengar Yoga News

    On Friday th 20th and Saturday the 2 1st of September I was privileged

    to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

    1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

    I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

    No2 25

    there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

    Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

    Winter 2002

    therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

    h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

    he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

    Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

    the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

    If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

    Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

    BKSIYTA and LOYA(UK) annual conventions

    At the time of going to press application forms for these conventions were not ready to publish

    The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

    I engar Yoga News No2 26 Winter 2002

    Events Listings your guide to lye

    Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

    Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

    +- INSTITU T E -+

    Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

    Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

    Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

    - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

    Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

    ~ ar Yoga Institutes aroundl the country

    North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

    Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

    Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

    South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

    listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

    Iyengar Yoga News No2 28 Winter 2002

    POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

    What is the relationship between Iyengar Yoga Practitioners and the Guru

    Dominic Batten

    In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

    In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

    Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

    Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

    dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

    What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

    It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

    Tessa Martin

    I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

    Iyengar Yoga News No2 29 Winter 2002

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

    I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

    In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

    To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

    Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

    older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

    It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

    IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

    Roger Ash Wheeler

    After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

    Iyengar Yoga News No2 30 Winter 2002

    -

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

    well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

    Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

    In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

    Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

    Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

    Richard Agar Ward

    The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

    Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

    Iyengar Yoga News No2 31

    Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

    What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

    In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

    Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

    Winter 2002

    Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

    Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

    He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

    Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

    So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

    Astadala Yogama~a Fund Appeal Report - Brigid Philip

    The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

    You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

    Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

    - to create a fund to enable John Evans to assist with the next eleven volumes

    The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

    We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

    at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

    John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

    Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

    Thank you all for your interest and support

    Iyengar Yoga News No2 32 Winter 2002

    FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

    _iiiPaw~11

    going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

    Iyengar Yoga News No2 33

    Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

    A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

    Winter 2002

    Those of us who attended the Teachers Convention in Crystal Palace a couple

    of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

    After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

    Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

    think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

    Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

    The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

    Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

    YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

    (made out to BKSIYTA) to

    Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

    The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

    To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

    Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

    Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

    To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

    Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

    The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

    All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

    Iyengar Yoga News No2 34 Winter 2002

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    Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

    In Eating Fox three strands are woven in and out of each other India in all its chaotic

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    Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

    LOYA 2002 - THE YEAR OF THE BUTTOCK

    Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

    Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

    One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

    Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

    convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

    The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

    Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

    Iyengar Yoga News No2 36 Winter 2002

    were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

    The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

    So overall there was plenty to remember other than

    buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

    PREGNANCY WORKSHOP

    This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

    When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

    First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

    A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

    there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

    Particular cautions Corine suggested were

    Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

    The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

    Iyengar Yoga News No2 37 Winter 2002

    The sequence suggested as being suitable during pregshynancy IS

    Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

    Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

    Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

    to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

    Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

    In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

    Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

    These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

    (With thanks to Frances Homewood for the use of her notes)

    Iyengar Yoga News No2 38 Winter 2002

    OVA

    LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

    EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

    There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

    If you would like to apply please write to Jane Cornah (Treasurer)

    12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

    You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

    Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

    There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

    Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

    Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

    rachellovegroveemimusiccom

    LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

    Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

    philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

    alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

    cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

    rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

    Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

    I engar Yoga News No2 39 Winter 2002

    Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

    We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

    Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

    Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

    Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

    Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

    Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

    Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

    Rachel Lovegrove (Membership Secretary)

    Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

    Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

    Iyengar Yoga News No2 40 Winter 2002

    board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

    Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

    of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

    peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

    Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

    Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

    Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

    LOYA(UK) ACCOUNTS 142001 - 3132002

    Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

    Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

    Iyengar Yoga News No2 41 Winter 2002

    Reports from Affiliated Institutes - 20012002

    Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

    Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

    Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

    Institute of Iyengar Yoga in Sussex No report available at time 0[printing

    Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

    North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

    I engar Yoga News No2 42 Winter 2002

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

    flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

    Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

    Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

    SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

    South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

    Iyengar Yoga News No2 43 Winter 2002

    PrampampIdenl-Yogacharya BKS Iyengar

    Iyengar Yoga News - Teachers Section Winter 2002

    In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

    Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

    We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

    ENDORSEMENT

    Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

    We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

    BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

    Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

    This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

    Iyengar Yoga News No2 44 Teachers Section Winter 2002

    agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

    Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

    Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

    In 2002 some Authorities will demand either 7307

    or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

    Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

    We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

    It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

    BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

    r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

    The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

    _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

    Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

    practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

    The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

    The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

    This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

    Iyengar Yoga News No2 45 Teachers Section Winter 2002

    M RS

    Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

    Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

    Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

    Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

    I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

    To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

    Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

    We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

    I_engar Yoga News No2 46 Teachers Section Winter 2002

    I

    OUR NEW ASSE CO-ORDINATOR

    I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

    As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

    I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

    The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

    In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

    I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

    Iyengar Yoga News No2 47 Teachers Section Winter 2002

    including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

    Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

    years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

    As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

    ASSESSMENT CONGRATULATIONS

    Many congratulations to all who gained Junior Intermediate Certificates in 2002

    Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

    Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

    Thanks to all those who helped with organisation moderating assessing and catering

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

    Iyengar Yoga News No2 48 Teachers Section Winter 2002

    JUNIOR INTERMEDIATE ASSESSMENTS

    These will take place in March 2003

    Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

    Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

    NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

    Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

    If not then please contact the Junior Intennediate Assessment Organiser

    Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

    REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

    Region Date Organiser Moderator

    London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

    020 7372 2726

    London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

    REVALIDATION CHART

    Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

    19961991 1986 1981 1976 and earlier 2001 2006

    1997 1992 1987 1982 1977 2002 2007

    19981993198819831978 2003 2008

    1999 1994 1989 1984 1979 2004 2009

    2000 1995 1990 1985 1980 2005 2010

    I engar Yoga News No2 49 Teachers Section Winter 2002

    BKSIYTA Executive Committee 2002

    Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

    NorthampEast

    North amp West

    Central

    North Thames

    South Thames

    South amp West

    South Central

    Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

    Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

    Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

    Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

    Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

    Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

    Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

    Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

    Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

    Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

    Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

    Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

    Iy ngar Yoga News No2 50 Teachers Section Winter 2002

    INTRODUCTORY ASSESSORS December 2001

    AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

    TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

    BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

    TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

    Iyengar Yoga News No2 51 Teachers Section Winter 2002

    BKSIYTA - Extraordinary General Meeting

    An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

    Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

    to debate and vote on the motion that

    There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

    Applications for Classes at RIMYI Pune

    Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

    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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

    Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

    Please do not include photos or personal mail Applications are for individuals only - no groups

    Iyengar Yoga News No2 52 Teachers Section Winter 2002

    wwwbksiytacoukwwwloyaukfnet

    LOYA (UK) Website Local Classes Listings Service

    CitylLocality in which teaching

    Name Telephone

    Fax e-mail

    Teaching certificate held

    o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

    Classes (please continue as separate sheet as necessaty) Day Time Location Level

    I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

    Signed Date

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

    If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

    Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

    m tters

    Callers are welcome at our new premises in North London

    Monday-Friday P30 to 1730 Saturday1000 to 300 also open

    Sundays in November and December Other times by arranpment

    I I n

    matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

    enq uirlesOyoga matterscom

    o 8888 8588

    53 Winter 2002

    ADVERTISING in IYENGAR YOGA NEWS

    If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

    Joe Bum at joebumvirginnet or else by mail to

    IYN co 3 Finch Rd Cambridge CB4 3RB

    (telephone 01223 523410)

    Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

    Deadlines The deadline for the next issue of Iyengar Yoga News is

    7th April 2003

    NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

    Notices

    WANTED

    Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

    Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

    officebath-iyengar-yogacom

    Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

    Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

    The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

    Translation and commentary by Joe Bum Image supplied by Dale Rathbone

    Iyengar Yoga News No2 54 Winter 2002

    • front cover
    • pages 1-3
    • pages 4-12
    • pages 13-54
    • back cover

      INTERVIEW WITH GEETAJI

      Following Dr Geeta S Iyengars European Tour in April and May 2002 Judith Jones interviewed her for Iyengar Yoga News The interview took place on 25th August 2002 in the library of the Ramamani Iyengar Memorial Yoga Institute in Pune This is the first section of the interview and the rest will be published in

      future issues of IYN

      Geetaji did you enjoy your first visit to the UK

      Geetaji Yes of course It was enjoyable so I enjoyed it

      What were the most memorable moments ofyour European Tour

      Geetaji Its a bit difficult to say memoshyrable because many ofthem (the people) I had met here in Pune Of course not as a big crowd at one time but I knew people from different countries who had visited here and I know their standard of seniorishyty Some of the people were new to me since they had not visited Pune Some had newly joined Iyengar Yoga so it was a mixed group Also I have taught big groups like this (earlier) 1t was nice People were good and they responded well to everything were well disciplined So I enjoyed it and everything is fresh in my mind still The memory has not faded yet

      On this recent tour of Europe did you notice differences in the way Iyengar Yoga is practised in the different countries

      Geetaji Well - its not that they practise differently Any art you take there is always a kind of level in the beginning The art like music or violin yoga whatevshyer you take in the beginning it is carried in a certain way with a fixed methodology As understanding of the students increases the same topic becomes a little broader a little deeper It changes accordingly I cant say there was a difference as such They had basically followed basic instrucshy

      tions which were given by Guruji to everyone But many a time they didnt understand where they had to touch the depth of it Whether teaching or doing or practising yoga it is not just something you do yourself physically Each thing as you practise and proceed you have to peneshytrate further deeper to fmd out its inner depth For example I tell you today someshybody was practising in the hall Viparita Chakrasana - going back to Urdhva Dhanurasana then climbing up on the wall and doing Viparita Chakrasana There were a few other teachers who were watching I said Now look at the person When he drops in Urdhva Dhanurasana What is the potency of his attention When he was bending his back to drop his anus he was very alert and attentive to do that Then when he climbed up on the wall and jumped he just did inattentively The attention had gone I said look while climbing up by taking the help of the wall he is doing it physically He is not within But he stands proudly saying Oh I jumped Whereas in Urdhva Dhanurasana he was going back with full attention to drop his anus properly curvshying his back properly etc while climbing up he was just throwing his one leg forshyward without having any curvature of the back I told him Climb up now curve your spine middotin order to come forward and then he had to be really attentive and penshyetrate within himself He was exactly on the borderline of fear that he may fall At the same time he wanted to do and I brought him to that borderline of fear to courage I said Now with the same attenshytion that you had in Urdhva Dhanurasana do Viparita Chakrasana Obviously he

      Iyengar Yoga News No2 3 Winter 2002

      had to observe that at what level he climbs up and jumps Then I asked the others to watch his face and eyes The first five to eight times he had done they could see the ego projecting on his face But when I asked him to think about what he was doing and how he had to do it his face changed he became sober and the teachshyers noticed this change I said Now watch its not just the physical technique I didnt say Just walk a bit down have a curvature and throw your legs When his mind became sober he could jump from Viparita Chakrasana with the attention inwards

      These are the elements involved which cannot be written in the book You see I can teach you a devotional song to sing I can teach you Patanjali sloka and say ok you sing or chant but what has to come from inside - the feeling - that is something different It cannot be written You have to be devoted You need to understand the depth of it This is the thing which was lacking

      Also I noticed one thing that perhaps the goal was to get the certificate If you have to get a certificate you know there are cershy

      tain asanas you should learn that you should be able to present So if its a cershytificate oriented mind learning yoga wont work Certification is definitely needed because it organises the whole system If you want to become an Iyengar Yoga teacher at least minimum you should know this much If you want a further certificate you should know maximum this much But that in itself is not Iyengar Yoga Gruuji is not teaching only that He tried to channel it through certification so that people follow it in a proper way While practising or to do certain correcshytions or to bring the depth in practitioners one needs to go inside Ones mind needs to penetrate The person who goes inside he himself is a religious person Because when one learns to look into oneself when one learns to look into ones own mistakes ones own defects - physical mental as well as intellectual defects - I would say that one has learning something

      So you can practise more advanced poses but you have to learn the technique first

      Geetaji Absolutely

      Then you have to penetrate jitrther in the

      Iyengar Yoga News No2 4 Winter 2002 ----------------------------------------------------------~

      same way a beginner will learn Trikonasana but also Trikonasana can be practised in a mature way

      Geetaji A mature way and you have to see that you are practising it to bring that inner change the transformation In spite of having physical problems the depth has to come in the practice And if that depth comes even in the diseased body it works to bring change For instance if have a backache and if know that Trikonasana is good for that backache there is a method of performing it I have to concentrate on the painful area I have to correct my posishytioning and in that process of correcting the action I will be going within and there it brings the religiosity This happens with many people for instance the cancer patient begins to think deeper inside to fmd out how to come out of ~t how to get rid of it Things become more clear about ones own nature not only the disease While teaching yoga this has to be taught by the teacher The teachers have to make the students aware ofall these things They have to introduce the pupils not only to their bodies but mind intelligence and consciousness For example - Padmasana The knee is not bending the knee is painful - fme - but take the person a step ahead to see when the person is avoiding Padmasana because the knee is painful Then teach how to look into that knee where it is failing how it has to be worked That means you are training the other way You are not working only on the painful knee but the very thoughts how to be channelled Your mind has to be attentive there If I just say Oh My knee is painshying I wont do it Its not going to work and its not good to the knee either But if I look into the knee at where it is paining why it is paining at what point it pains at what degree of bending it is paining how I have to move at that point where I should force where I should not force This way of looking into when it comes then there will be maturity

      I wouldnt say I found difference as such

      They were all doing whatever has been taught but they were not knowing the art of penetration Along with agility of the body one needs to have stability of the mind and mobility of the intelligence too

      So when one is saying you are making the body a fit vehicle for the soul it doesnt matter what state that body is in

      Geetaji Absolutely because everybody has got a right for self-realisation Everybody has the right to have a godshyrealisation whichever word you use It is not that this diseased body doesnt reach But one has to pay attention to a disease One cannot neglect that disease

      For example today in the childrens medshyical class a boy hardly eleven years old who is partially blind can figure out though the vision is not really very clear He has very poor vision He looks from his left eye sharply So each time he knows when I call him he recognises my voice but he responds from his left eye only The very first asana - he was in Supta Virasana - I told his mother When you are asking him to look up - in supine posture he looks upwards towards the brain so the brain remains alert to focus the eyes but he looks fimiddotom his left eye not from his right eye I said that his left forehead is responding but not the right I said Look at your mother with the right eye and he tried At the end of the class he came to say namaskar to me and again he looked at me with the left eye I said No look with the right eye do you know where I am And he tried to focus and he said Yes right eye doesnt focus as much as the left eye I can see betshyter At the end ofthe class he realised that he can see better with the left eye but not the right eye so he put effort to open the right eye more in order to use it Is it not the inner understanding of that boy who is just eleven years old Ifhe goes to the docshytor he will say both eyes are blind but what awareness came to him to see that he looks now with his right eye Then I showed his mother when he is doing

      Iyengar Yoga News No2 5 Winter 2002

      Sirsasana how he has to look from his right eye at her right hand so it brings the eye to focus

      So a teacher has to understand this depth If we just train students to certificate level saying that asana after asana you continshyue to do for your Introductory Intennediate etc then they will stick to that whereas this penetration has to come But Im certainly not stopping people if they do at the physical level Let them first do We went to the lower kindergarten then upper kindergarten and then school college and University W may think that kindergarten is not a big education but yet it is a foundation for further education The kindergarten school has given us some disshycipline to continue now In yoga too these categories exist

      Yoga practice is an activity one does essentially on ones own Why is it so important to maintain an international yoga community

      Geetaji Yes practice is individual its not that you have to have an Iyengar Yoga community You students have given the name Iyengar Yoga conununity Guruji has never said that What he teaches is Patanjali Yoga But the methodology is given by Guruji so you call it Iyengar Yoga For instance Patanjali rishi who has given yogic philosophy in the form of aphorisms is recognised as Patanjala Yoga But he has not expressed yogic science in a communal sense Patanjali hasnt used the word Hinduism anywhere he hasnt even used the word anywhere the name of the god When he uses the word lshvara it means God It doesnt mean a particular god The one who is all pervading to whom everything belongs is Ishvara That is the meaning all pervading If it has to be said in English you would say - all pershyvading If it has to be said in Sanskrit -Ishvara He doesnt say this god or that god or particular god So yoga is meant for all

      Now why one community - it is easier to have an access to communicate with If any doubt arises we have to fmd the solushytion Seeking the help of the Yoga Sutra You are together there All the students the practitioners of yoga when they are together then you are like one family I might be in India and you might be in England and somebody else might be in USA but still we belong to one family in this sense The community is required to have the exchange Community members need to seek the help of each other Why do you need a society You might say Why cant I live alone I dont need socishyety But who forms the society Sociology says individuals coming togethshyer form the society And what is society It is the one where all individuals are indishyviduals yet together That is society So what does community mean here We want conununity in that manner Im not interfering in your kitchen or her kitchen You have your own kitchen you have your own food similarly you practice on your own - fme But what do we do when we say let us exchange let us help each other What I know you might not be knowing What you know I might not be knowing Let me know what you know and you say - yes - let me know what you know so we learn much better What is society then

      Strength and understanding

      Geetaji Yes It is also an organisation to protect each other When you have got some neighbours in society you help each other That is communication you have friends Why do you have the family Because there is a communication When somebody gets married it is two families coming together trying to have undershystanding and you sanctify it That is socieshyty The marriage is recognised Sin1ilarly when you are given an Iyengar certificate you are recognised

      Suppose you are a yoga teacher and you have not been certified Today you may

      Winter 2002 Iyengar Yoga News No2 6

      teach but tomorrow ifsomebody questions what will you answer You have no cershytificate You have not been recognised by any teacher If tomorrow the question comes to you on what basis are you teachshying Who are you to teach How can we believe that what you are teaching is absolutely correct What is the answer When you have a certification you say here is my teacher and I have been taught This is guru and sisya relationship in this manner You are recognised as a student of Iyengar He is your teacher It is true that the recognition is required

      You cant call yourself a doctor unless you are certified Why do you go to university why do you take your certification there and then put up a board with your name on that you are a doctor Because you need to be recognised You might know very well about medicines but who will recognise you if you havent got the certificate And that makes us understand how to keep that path and the method pure If you are an Iyengar certified teacher you will be folshylowing the method given by your teacher your guru The method that is inclusive of all that is taught by your guru which includes the methodology the principles the technique the behaviour the character the thoughts the thinking process and the discipline Then you cannot go on the wrong path You will be questioned if you are on the wrong path since you are an Iyengar certified teacher As an Iyengar teacher one cannot go on an inunoral path One has to be ethical One has to have this bearing on the mind In Astadala Yogamala Vol 3 which will be published very soon Guruji says that the teachers are certified so that they have a chance to serve the society He is giving you a cershytificate so that you can help those who are suffering It is just the beginning to tread on the right path It is not that you are a master It is a chance given to you a green signal So you begin to learn begin to study begin to help That is why the comshymunity is required The association is required in order to protect the art to proshy

      tect the knowledge If I ask who are you you say you are so and so your parents are so and so That is how we recognise each other That is how we identifY each other That is how the community is formed You dont come from nowhere Nobody comes from nowhere There is always an origin and one needs to trace that origin

      Individually each one has to practise indishyvidually each one has to do yoga but among the yoga community or a yoga society there has to be inter-relationship Cornn1Unity is required for that More the individuality more the knowledge will be scattered It may get lost because oflack of communication Who has to protect it Something that is learnt something that is understood has to be protected In the scishyentific research what do we do Dont we keep records ofthe research because it will be helpful at any time to anyone The research work in every field is preserved The individual egoism may interfere to say that someone makes the particular disshycovery yet it is preserved because it is for the sake of the whole of humanity for the sake of the community

      So we have to see this when we are formshying this community We have to undershystand each other and not fight Associations are not there to fight Then it is not an association What do you mean by association You have to associate with each other You have to come together When two people come together they may fight but in the fighting one has to sort out the problem too because they are associatshyed To quarrel or fight is human nature The difference of opinion will be there but you form an association so that you come together You sort out the problem you communicate your opinions Because of this one person our Guruji who has given so much to us we come together under his umbrella It is a kind of umbrella he has formed He has given shelter so that we can protect ourselves Whether it is for our health or for our spirituality or for our

      7 Winter 2002

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      evolution whatever but come under one umbrella to work in this manner to give it to others That is why there is a guru and sisya relationship There has to be respect It has to be given to the next generation Who has to pass on the knowledge the art We all may perish but art science and phishylosophy do not die It never happens Therefore it is better that we give it to someone else who will carry on That is what has been said in the Taittiriya Upanishad The gum says to the sisya Your study is over Now you go and get married have children Why So that you can pass on the knowledge The thread of knowledge should not be broken

      Some people do not want to do yoga since they believe it is a religion it is in Sanskrit etc

      Geetaji Gumji has often said that Y goga is sanatana dhanna It is not Hinduism or any other ism It is something eternal Sanatana means eternal Dharma is relishygion which uplifts human beings This eternal knowledge was there always It was always existing and which is now expressed in different languages Patanjali has to express it in Sanskrit as the Bible is in Hebrew And who knows tomorrow English will vanish Sanskrit will vanish and some other language may come How do we know You know there is a vast difference between old English and new English Another few million years have to go to tell us Yes There was some English language in those days Now we know that Latin is closer to Sanskrit and the origin of English is Latin If you have broader mind think in that manner so it is not my language or your language We all have forgotten the ancient language There is not Indian cloud or British cloud or my cloud or your cloud Everything is the same Everywhere clouds are the same Land is the same - only geographically we divide The land is one We have demarshycated and differentiated So we fight The man-made countries fight We need that broad mindedness and nothing else

      And generosity

      Geetaji Absolutely It is the chance given to learn yoga Do we not learn modem medical science If you have a great chance in any field learn We can study all the religions Nobody stops us from learnshying Our life is so small and knowledge is so vast that we cannot learn everything Thats why at the end Upanishad says life is so small the knowledge is so vast so let us have that faith and proceed with that understanding Yoga is the subject which makes you to understand the very self the soul The origin the base the foundation What we need is a broad frame for mind

      There are so many similarities and nearshyness to all the religions but we miss to see that When you begin to study and comshypare you feel somewhere they are very close to each other You will fmd the founshydation is the same Christ talks about the Ten Commandments which are very close to yama and niyama He didnt say Be violent Otherwise he would have taken the opposite step He says be non-violent and Patanjali too says be non-violent To be humanitarian we have to be non-violent otherwise we will end up with the destmcshytion only

      Human beings are the same their emoshytions are the same The six enemies of every human being are the same to whichever class caste country religion belongs to Anger desire delusion greed pride jealousy aU these are common in evelyone Ifyou have anger you are going to have high blood pressure you are going to have a cardiac problem You are going to have fami~y problems because its your anger You fight with each other Does the anger say that you belong to this country or that sect so it would not affect you So the human problems are the same which are invited by us

      And we mistrust each other

      Geetaji Yes We dont tmst each other

      Iyengar Yoga News No2 8 Winter 2002

      We have no faith in each other Ifwe dont trust people we are going to land up with all the problems Somewhere you need to have love Somewhere you need to have trust Somewhere you need to have faith friendliness So if you have an association fight but be friendly Thats all at the end of the day we have to conclude Fight It doesnt matter But the fighting should be constructive Because that blings the inner hidden misunderstandings to the surrace It brings more transparency and then you are friendly Thats maturity And the matushylity tenninates into proper solution

      So yoga teaches this maturity To whichever religion one belongs to yoga teaches us to be friendly compassionate kind happy It teaches us to be indifferent and unattached when there is a wrong approach like dishonesty mistrust etc

      Today if you only have four people in the association the four will work in such a manner that there is no tussle There is no fight But then as the association grows bigger and bigger in its size we need to have some laws and regulations so that it brings haIIDony

      In the early days recognised teachers were very few Even I was recognised as a teacher I was not a master when I was recognised in 1961 Officially I became a teacher in 1961 It was not in 1961 that I was absolutely a mature yoga teacher and that I knew everything But Guruji trusted He told me that up to a certain point I can teach He was guiding me If a person had the problem if it was within my capacity he would say Teach but if a person had a serious problem then he would teach So similarly when a small group in uK was there he said ok - teach because someshywhere it has to reach the people One pershyson cannot go on But where there were problems he said not to touch such people They had to wait for Guruji to come and teach So in those days he had to recognise the teacher in that maimer Now we have to filter to a great extent

      Now there are too many teachers so we need to filter because they come with the ambition to become a yoga teacher and get the certificate More than the devotion there is ambition They are not basically devoted to yoga They just want certifishycates So we have to filter saying unless you are devoted dedicated to this - we wont And now Guruji has lessened the period between two levels He says youngsters are taking interest so let us not give a big gap because when youngsters want to pick up let us have a small gap Let them get the certificate If at the age of twenty-five they want to have Intennediate Junior or Senior - fme If they are performing well let us give them a cershytificate But at the same time Guruji is the one who is saying that the certificate is not the end of it Certificate is the beginning of knowledge You are certified to foster the knowledge and experience because if you are not a certified teacher you are just a student Fine - I will say you are just a stushydent you learn this much that is enough for you But if you are a teacher you need to have this knowledge So its the beginshyning of knowledge So you can infonn them like that those who argue with you

      And why that kind of binding is required Yes always you have to have a binding with a guru to know the Oligin of it You know junk food is bad You know that fast food is bad for the health You understand that junk food fast food is hannful to the body You want to have fresh food You want to have good food rightly balanced food etc Then is it not needed in yoga too Suppose if they are certified through Iyengar and also certified by someone else Are they not making junk food there Is it not just a fast food there that you have got a certificate from Iyengar and you have a certificate from someone else Certification courses are given everyshywhere so you may gather another ten cershytificates Are you not going to make a junk of it and land up with all the problems because nothing is clear to you though you are certified And even if you are not

      Iyengar Yoga News No2 9 Winter 2002

      given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

      You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

      were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

      Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

      Iyengar Yoga News No2 10 Winter 2002

      body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

      Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

      That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

      Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

      those days in the whole of India

      There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

      Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

      Iyengar Yo a News No2 11

      certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

      Winter 2002

      live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

      Iyengar Yoga News No2

      the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

      So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

      THE LIGHT ON YOGA RESEARCH TRUST

      Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

      The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

      ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

      Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

      Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

      Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

      tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

      Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

      Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

      The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

      wwwbksiyengarcom

      Iyengar Yoga News No2 13 Winter 2002

      SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

      A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

      Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

      The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

      those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

      Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

      Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

      (sleep)

      SAVASANA THE BRAIN AND CONSCIOUSNESS

      Joe Burn takes a close look at Savasana

      When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

      opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

      brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

      and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

      15 Winter 2002

      will be no injuries This mechanistic approach must be applied t the brain as well as the body

      Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

      the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

      In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

      These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

      IYN READERS QUESTIONNAIRE - RESULTS

      Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

      survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

      e

      The questiolIDaire was answered by 33 people This represents a reply rate of

      13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

      What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

      The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

      ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

      What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

      group that dropped in on classes at ranshydom

      - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

      - Money sent to Indian charities (eg those helping children)

      - Affiliation to the British Wheel of Yoga

      - Yoga Holidays - To be a good example ofYogic attitude

      Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

      Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

      munity 3 To be a part of a professional teaching

      association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

      Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

      Conventions would you pefe~ 1 One convention for practitioners and

      Iyengar Yoga News No2 17 Winter 2002

      one for teachers at different times of year

      1 One convention for practitioners and one for teachers rum1ing back to back

      3 A single annual convention open to all practitioner

      What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

      How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

      What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

      4 Personal accounts of practiceteachshymg

      6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

      It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

      What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

      REPORT FROM THE UNITY GROUP

      Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

      new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

      The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

      Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

      Iyengar Yoga News No2 18 Winter 2002

      A LllTLE DETACHMENT

      Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

      One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

      Liz Brown

      Imust confess that I almo t didnt go TI1 thought of being part of a class of

      several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

      Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

      The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

      -

      vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

      The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

      Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

      Palace campsite it was hard to believe that we were surrounded by London

      This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

      19

      with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

      For myself not understanding most of

      Winter 2002

      the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

      The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

      In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

      Some gntmbles surfaced about these

      The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

      I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

      There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

      Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

      thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

      Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

      Liz Brown

      There are still copies of the

      Jubilee videos for sale - see page 34 for details on how

      to order

      afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

      r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

      Iyengar Yoga News No2

      i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

      Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

      20 Winter 2002

      Some Reflections on Spirituality and Iyengar Yoga Practitioners

      Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

      The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

      (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

      M any readers of Iyengar Yoga News were present at the Jubilee

      Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

      Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

      practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

      For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

      Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

      The concept of spirituality is very vague Many popular definitions

      Iyengar Yoga News No2 21 Winter 2002

      involve the ideas of higher meaning r higher alues to human Life as

      importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

      [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

      I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

      Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

      Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

      L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

      [Yoga is an antidote to current conshysumer values

      It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

      One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

      many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

      Iyengar Yoga General Practitioners Popn

      ofUK

      319 45 8 Mult iple No re ligion

      154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

      1998 British Social Attitudes Survey

      As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

      The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

      While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

      People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

      Iyengar Yoga ew No2 22 Winter 2002

      23

      The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

      It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

      found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

      The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

      Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

      British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

      Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

      I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

      shassellenewco m beyahoocouk

      Iyengar Yoga News No2

      ---------

      IYENGAR YOGAAND LONDON

      Lorna Walker looks back on the first 50 years

      This year we are celebrating the Si lver Jubilee of the Teachers

      As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

      From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

      It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

      In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

      Iyengar Yoga News No2

      However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

      Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

      With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

      We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

      Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

      24 ------------------------------~

      -----

      THE CASE FOR MODERN YOGA

      Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

      Iyengar Yoga News

      On Friday th 20th and Saturday the 2 1st of September I was privileged

      to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

      1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

      I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

      No2 25

      there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

      Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

      Winter 2002

      therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

      h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

      he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

      Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

      the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

      If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

      Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

      BKSIYTA and LOYA(UK) annual conventions

      At the time of going to press application forms for these conventions were not ready to publish

      The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

      I engar Yoga News No2 26 Winter 2002

      Events Listings your guide to lye

      Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

      Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

      +- INSTITU T E -+

      Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

      Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

      Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

      - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

      Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

      ~ ar Yoga Institutes aroundl the country

      North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

      Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

      Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

      South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

      listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

      Iyengar Yoga News No2 28 Winter 2002

      POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

      What is the relationship between Iyengar Yoga Practitioners and the Guru

      Dominic Batten

      In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

      In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

      Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

      Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

      dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

      What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

      It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

      Tessa Martin

      I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

      Iyengar Yoga News No2 29 Winter 2002

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

      I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

      In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

      To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

      Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

      older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

      It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

      IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

      Roger Ash Wheeler

      After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

      Iyengar Yoga News No2 30 Winter 2002

      -

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

      well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

      Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

      In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

      Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

      Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

      Richard Agar Ward

      The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

      Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

      Iyengar Yoga News No2 31

      Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

      What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

      In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

      Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

      Winter 2002

      Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

      Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

      He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

      Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

      So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

      Astadala Yogama~a Fund Appeal Report - Brigid Philip

      The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

      You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

      Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

      - to create a fund to enable John Evans to assist with the next eleven volumes

      The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

      We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

      at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

      John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

      Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

      Thank you all for your interest and support

      Iyengar Yoga News No2 32 Winter 2002

      FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

      _iiiPaw~11

      going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

      Iyengar Yoga News No2 33

      Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

      A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

      Winter 2002

      Those of us who attended the Teachers Convention in Crystal Palace a couple

      of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

      After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

      Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

      think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

      Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

      The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

      Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

      YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

      (made out to BKSIYTA) to

      Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

      The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

      To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

      Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

      Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

      To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

      Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

      The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

      All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

      Iyengar Yoga News No2 34 Winter 2002

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      Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

      In Eating Fox three strands are woven in and out of each other India in all its chaotic

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      Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

      LOYA 2002 - THE YEAR OF THE BUTTOCK

      Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

      Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

      One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

      Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

      convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

      The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

      Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

      Iyengar Yoga News No2 36 Winter 2002

      were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

      The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

      So overall there was plenty to remember other than

      buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

      PREGNANCY WORKSHOP

      This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

      When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

      First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

      A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

      there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

      Particular cautions Corine suggested were

      Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

      The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

      Iyengar Yoga News No2 37 Winter 2002

      The sequence suggested as being suitable during pregshynancy IS

      Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

      Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

      Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

      to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

      Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

      In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

      Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

      These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

      (With thanks to Frances Homewood for the use of her notes)

      Iyengar Yoga News No2 38 Winter 2002

      OVA

      LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

      EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

      There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

      If you would like to apply please write to Jane Cornah (Treasurer)

      12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

      You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

      Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

      There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

      Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

      Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

      rachellovegroveemimusiccom

      LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

      Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

      philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

      alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

      cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

      rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

      Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

      I engar Yoga News No2 39 Winter 2002

      Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

      We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

      Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

      Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

      Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

      Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

      Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

      Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

      Rachel Lovegrove (Membership Secretary)

      Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

      Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

      Iyengar Yoga News No2 40 Winter 2002

      board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

      Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

      of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

      peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

      Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

      Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

      Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

      LOYA(UK) ACCOUNTS 142001 - 3132002

      Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

      Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

      Iyengar Yoga News No2 41 Winter 2002

      Reports from Affiliated Institutes - 20012002

      Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

      Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

      Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

      Institute of Iyengar Yoga in Sussex No report available at time 0[printing

      Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

      North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

      I engar Yoga News No2 42 Winter 2002

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

      flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

      Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

      Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

      SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

      South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

      Iyengar Yoga News No2 43 Winter 2002

      PrampampIdenl-Yogacharya BKS Iyengar

      Iyengar Yoga News - Teachers Section Winter 2002

      In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

      Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

      We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

      ENDORSEMENT

      Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

      We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

      BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

      Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

      This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

      Iyengar Yoga News No2 44 Teachers Section Winter 2002

      agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

      Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

      Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

      In 2002 some Authorities will demand either 7307

      or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

      Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

      We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

      It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

      BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

      r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

      The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

      _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

      Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

      practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

      The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

      The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

      This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

      Iyengar Yoga News No2 45 Teachers Section Winter 2002

      M RS

      Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

      Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

      Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

      Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

      I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

      To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

      Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

      We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

      I_engar Yoga News No2 46 Teachers Section Winter 2002

      I

      OUR NEW ASSE CO-ORDINATOR

      I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

      As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

      I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

      The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

      In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

      I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

      Iyengar Yoga News No2 47 Teachers Section Winter 2002

      including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

      Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

      years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

      As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

      ASSESSMENT CONGRATULATIONS

      Many congratulations to all who gained Junior Intermediate Certificates in 2002

      Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

      Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

      Thanks to all those who helped with organisation moderating assessing and catering

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

      Iyengar Yoga News No2 48 Teachers Section Winter 2002

      JUNIOR INTERMEDIATE ASSESSMENTS

      These will take place in March 2003

      Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

      Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

      NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

      Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

      If not then please contact the Junior Intennediate Assessment Organiser

      Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

      REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

      Region Date Organiser Moderator

      London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

      020 7372 2726

      London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

      REVALIDATION CHART

      Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

      19961991 1986 1981 1976 and earlier 2001 2006

      1997 1992 1987 1982 1977 2002 2007

      19981993198819831978 2003 2008

      1999 1994 1989 1984 1979 2004 2009

      2000 1995 1990 1985 1980 2005 2010

      I engar Yoga News No2 49 Teachers Section Winter 2002

      BKSIYTA Executive Committee 2002

      Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

      NorthampEast

      North amp West

      Central

      North Thames

      South Thames

      South amp West

      South Central

      Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

      Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

      Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

      Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

      Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

      Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

      Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

      Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

      Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

      Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

      Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

      Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

      Iy ngar Yoga News No2 50 Teachers Section Winter 2002

      INTRODUCTORY ASSESSORS December 2001

      AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

      TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

      BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

      TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

      Iyengar Yoga News No2 51 Teachers Section Winter 2002

      BKSIYTA - Extraordinary General Meeting

      An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

      Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

      to debate and vote on the motion that

      There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

      Applications for Classes at RIMYI Pune

      Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

      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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

      Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

      Please do not include photos or personal mail Applications are for individuals only - no groups

      Iyengar Yoga News No2 52 Teachers Section Winter 2002

      wwwbksiytacoukwwwloyaukfnet

      LOYA (UK) Website Local Classes Listings Service

      CitylLocality in which teaching

      Name Telephone

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      Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

      The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

      Translation and commentary by Joe Bum Image supplied by Dale Rathbone

      Iyengar Yoga News No2 54 Winter 2002

      • front cover
      • pages 1-3
      • pages 4-12
      • pages 13-54
      • back cover

        had to observe that at what level he climbs up and jumps Then I asked the others to watch his face and eyes The first five to eight times he had done they could see the ego projecting on his face But when I asked him to think about what he was doing and how he had to do it his face changed he became sober and the teachshyers noticed this change I said Now watch its not just the physical technique I didnt say Just walk a bit down have a curvature and throw your legs When his mind became sober he could jump from Viparita Chakrasana with the attention inwards

        These are the elements involved which cannot be written in the book You see I can teach you a devotional song to sing I can teach you Patanjali sloka and say ok you sing or chant but what has to come from inside - the feeling - that is something different It cannot be written You have to be devoted You need to understand the depth of it This is the thing which was lacking

        Also I noticed one thing that perhaps the goal was to get the certificate If you have to get a certificate you know there are cershy

        tain asanas you should learn that you should be able to present So if its a cershytificate oriented mind learning yoga wont work Certification is definitely needed because it organises the whole system If you want to become an Iyengar Yoga teacher at least minimum you should know this much If you want a further certificate you should know maximum this much But that in itself is not Iyengar Yoga Gruuji is not teaching only that He tried to channel it through certification so that people follow it in a proper way While practising or to do certain correcshytions or to bring the depth in practitioners one needs to go inside Ones mind needs to penetrate The person who goes inside he himself is a religious person Because when one learns to look into oneself when one learns to look into ones own mistakes ones own defects - physical mental as well as intellectual defects - I would say that one has learning something

        So you can practise more advanced poses but you have to learn the technique first

        Geetaji Absolutely

        Then you have to penetrate jitrther in the

        Iyengar Yoga News No2 4 Winter 2002 ----------------------------------------------------------~

        same way a beginner will learn Trikonasana but also Trikonasana can be practised in a mature way

        Geetaji A mature way and you have to see that you are practising it to bring that inner change the transformation In spite of having physical problems the depth has to come in the practice And if that depth comes even in the diseased body it works to bring change For instance if have a backache and if know that Trikonasana is good for that backache there is a method of performing it I have to concentrate on the painful area I have to correct my posishytioning and in that process of correcting the action I will be going within and there it brings the religiosity This happens with many people for instance the cancer patient begins to think deeper inside to fmd out how to come out of ~t how to get rid of it Things become more clear about ones own nature not only the disease While teaching yoga this has to be taught by the teacher The teachers have to make the students aware ofall these things They have to introduce the pupils not only to their bodies but mind intelligence and consciousness For example - Padmasana The knee is not bending the knee is painful - fme - but take the person a step ahead to see when the person is avoiding Padmasana because the knee is painful Then teach how to look into that knee where it is failing how it has to be worked That means you are training the other way You are not working only on the painful knee but the very thoughts how to be channelled Your mind has to be attentive there If I just say Oh My knee is painshying I wont do it Its not going to work and its not good to the knee either But if I look into the knee at where it is paining why it is paining at what point it pains at what degree of bending it is paining how I have to move at that point where I should force where I should not force This way of looking into when it comes then there will be maturity

        I wouldnt say I found difference as such

        They were all doing whatever has been taught but they were not knowing the art of penetration Along with agility of the body one needs to have stability of the mind and mobility of the intelligence too

        So when one is saying you are making the body a fit vehicle for the soul it doesnt matter what state that body is in

        Geetaji Absolutely because everybody has got a right for self-realisation Everybody has the right to have a godshyrealisation whichever word you use It is not that this diseased body doesnt reach But one has to pay attention to a disease One cannot neglect that disease

        For example today in the childrens medshyical class a boy hardly eleven years old who is partially blind can figure out though the vision is not really very clear He has very poor vision He looks from his left eye sharply So each time he knows when I call him he recognises my voice but he responds from his left eye only The very first asana - he was in Supta Virasana - I told his mother When you are asking him to look up - in supine posture he looks upwards towards the brain so the brain remains alert to focus the eyes but he looks fimiddotom his left eye not from his right eye I said that his left forehead is responding but not the right I said Look at your mother with the right eye and he tried At the end of the class he came to say namaskar to me and again he looked at me with the left eye I said No look with the right eye do you know where I am And he tried to focus and he said Yes right eye doesnt focus as much as the left eye I can see betshyter At the end ofthe class he realised that he can see better with the left eye but not the right eye so he put effort to open the right eye more in order to use it Is it not the inner understanding of that boy who is just eleven years old Ifhe goes to the docshytor he will say both eyes are blind but what awareness came to him to see that he looks now with his right eye Then I showed his mother when he is doing

        Iyengar Yoga News No2 5 Winter 2002

        Sirsasana how he has to look from his right eye at her right hand so it brings the eye to focus

        So a teacher has to understand this depth If we just train students to certificate level saying that asana after asana you continshyue to do for your Introductory Intennediate etc then they will stick to that whereas this penetration has to come But Im certainly not stopping people if they do at the physical level Let them first do We went to the lower kindergarten then upper kindergarten and then school college and University W may think that kindergarten is not a big education but yet it is a foundation for further education The kindergarten school has given us some disshycipline to continue now In yoga too these categories exist

        Yoga practice is an activity one does essentially on ones own Why is it so important to maintain an international yoga community

        Geetaji Yes practice is individual its not that you have to have an Iyengar Yoga community You students have given the name Iyengar Yoga conununity Guruji has never said that What he teaches is Patanjali Yoga But the methodology is given by Guruji so you call it Iyengar Yoga For instance Patanjali rishi who has given yogic philosophy in the form of aphorisms is recognised as Patanjala Yoga But he has not expressed yogic science in a communal sense Patanjali hasnt used the word Hinduism anywhere he hasnt even used the word anywhere the name of the god When he uses the word lshvara it means God It doesnt mean a particular god The one who is all pervading to whom everything belongs is Ishvara That is the meaning all pervading If it has to be said in English you would say - all pershyvading If it has to be said in Sanskrit -Ishvara He doesnt say this god or that god or particular god So yoga is meant for all

        Now why one community - it is easier to have an access to communicate with If any doubt arises we have to fmd the solushytion Seeking the help of the Yoga Sutra You are together there All the students the practitioners of yoga when they are together then you are like one family I might be in India and you might be in England and somebody else might be in USA but still we belong to one family in this sense The community is required to have the exchange Community members need to seek the help of each other Why do you need a society You might say Why cant I live alone I dont need socishyety But who forms the society Sociology says individuals coming togethshyer form the society And what is society It is the one where all individuals are indishyviduals yet together That is society So what does community mean here We want conununity in that manner Im not interfering in your kitchen or her kitchen You have your own kitchen you have your own food similarly you practice on your own - fme But what do we do when we say let us exchange let us help each other What I know you might not be knowing What you know I might not be knowing Let me know what you know and you say - yes - let me know what you know so we learn much better What is society then

        Strength and understanding

        Geetaji Yes It is also an organisation to protect each other When you have got some neighbours in society you help each other That is communication you have friends Why do you have the family Because there is a communication When somebody gets married it is two families coming together trying to have undershystanding and you sanctify it That is socieshyty The marriage is recognised Sin1ilarly when you are given an Iyengar certificate you are recognised

        Suppose you are a yoga teacher and you have not been certified Today you may

        Winter 2002 Iyengar Yoga News No2 6

        teach but tomorrow ifsomebody questions what will you answer You have no cershytificate You have not been recognised by any teacher If tomorrow the question comes to you on what basis are you teachshying Who are you to teach How can we believe that what you are teaching is absolutely correct What is the answer When you have a certification you say here is my teacher and I have been taught This is guru and sisya relationship in this manner You are recognised as a student of Iyengar He is your teacher It is true that the recognition is required

        You cant call yourself a doctor unless you are certified Why do you go to university why do you take your certification there and then put up a board with your name on that you are a doctor Because you need to be recognised You might know very well about medicines but who will recognise you if you havent got the certificate And that makes us understand how to keep that path and the method pure If you are an Iyengar certified teacher you will be folshylowing the method given by your teacher your guru The method that is inclusive of all that is taught by your guru which includes the methodology the principles the technique the behaviour the character the thoughts the thinking process and the discipline Then you cannot go on the wrong path You will be questioned if you are on the wrong path since you are an Iyengar certified teacher As an Iyengar teacher one cannot go on an inunoral path One has to be ethical One has to have this bearing on the mind In Astadala Yogamala Vol 3 which will be published very soon Guruji says that the teachers are certified so that they have a chance to serve the society He is giving you a cershytificate so that you can help those who are suffering It is just the beginning to tread on the right path It is not that you are a master It is a chance given to you a green signal So you begin to learn begin to study begin to help That is why the comshymunity is required The association is required in order to protect the art to proshy

        tect the knowledge If I ask who are you you say you are so and so your parents are so and so That is how we recognise each other That is how we identifY each other That is how the community is formed You dont come from nowhere Nobody comes from nowhere There is always an origin and one needs to trace that origin

        Individually each one has to practise indishyvidually each one has to do yoga but among the yoga community or a yoga society there has to be inter-relationship Cornn1Unity is required for that More the individuality more the knowledge will be scattered It may get lost because oflack of communication Who has to protect it Something that is learnt something that is understood has to be protected In the scishyentific research what do we do Dont we keep records ofthe research because it will be helpful at any time to anyone The research work in every field is preserved The individual egoism may interfere to say that someone makes the particular disshycovery yet it is preserved because it is for the sake of the whole of humanity for the sake of the community

        So we have to see this when we are formshying this community We have to undershystand each other and not fight Associations are not there to fight Then it is not an association What do you mean by association You have to associate with each other You have to come together When two people come together they may fight but in the fighting one has to sort out the problem too because they are associatshyed To quarrel or fight is human nature The difference of opinion will be there but you form an association so that you come together You sort out the problem you communicate your opinions Because of this one person our Guruji who has given so much to us we come together under his umbrella It is a kind of umbrella he has formed He has given shelter so that we can protect ourselves Whether it is for our health or for our spirituality or for our

        7 Winter 2002

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

        evolution whatever but come under one umbrella to work in this manner to give it to others That is why there is a guru and sisya relationship There has to be respect It has to be given to the next generation Who has to pass on the knowledge the art We all may perish but art science and phishylosophy do not die It never happens Therefore it is better that we give it to someone else who will carry on That is what has been said in the Taittiriya Upanishad The gum says to the sisya Your study is over Now you go and get married have children Why So that you can pass on the knowledge The thread of knowledge should not be broken

        Some people do not want to do yoga since they believe it is a religion it is in Sanskrit etc

        Geetaji Gumji has often said that Y goga is sanatana dhanna It is not Hinduism or any other ism It is something eternal Sanatana means eternal Dharma is relishygion which uplifts human beings This eternal knowledge was there always It was always existing and which is now expressed in different languages Patanjali has to express it in Sanskrit as the Bible is in Hebrew And who knows tomorrow English will vanish Sanskrit will vanish and some other language may come How do we know You know there is a vast difference between old English and new English Another few million years have to go to tell us Yes There was some English language in those days Now we know that Latin is closer to Sanskrit and the origin of English is Latin If you have broader mind think in that manner so it is not my language or your language We all have forgotten the ancient language There is not Indian cloud or British cloud or my cloud or your cloud Everything is the same Everywhere clouds are the same Land is the same - only geographically we divide The land is one We have demarshycated and differentiated So we fight The man-made countries fight We need that broad mindedness and nothing else

        And generosity

        Geetaji Absolutely It is the chance given to learn yoga Do we not learn modem medical science If you have a great chance in any field learn We can study all the religions Nobody stops us from learnshying Our life is so small and knowledge is so vast that we cannot learn everything Thats why at the end Upanishad says life is so small the knowledge is so vast so let us have that faith and proceed with that understanding Yoga is the subject which makes you to understand the very self the soul The origin the base the foundation What we need is a broad frame for mind

        There are so many similarities and nearshyness to all the religions but we miss to see that When you begin to study and comshypare you feel somewhere they are very close to each other You will fmd the founshydation is the same Christ talks about the Ten Commandments which are very close to yama and niyama He didnt say Be violent Otherwise he would have taken the opposite step He says be non-violent and Patanjali too says be non-violent To be humanitarian we have to be non-violent otherwise we will end up with the destmcshytion only

        Human beings are the same their emoshytions are the same The six enemies of every human being are the same to whichever class caste country religion belongs to Anger desire delusion greed pride jealousy aU these are common in evelyone Ifyou have anger you are going to have high blood pressure you are going to have a cardiac problem You are going to have fami~y problems because its your anger You fight with each other Does the anger say that you belong to this country or that sect so it would not affect you So the human problems are the same which are invited by us

        And we mistrust each other

        Geetaji Yes We dont tmst each other

        Iyengar Yoga News No2 8 Winter 2002

        We have no faith in each other Ifwe dont trust people we are going to land up with all the problems Somewhere you need to have love Somewhere you need to have trust Somewhere you need to have faith friendliness So if you have an association fight but be friendly Thats all at the end of the day we have to conclude Fight It doesnt matter But the fighting should be constructive Because that blings the inner hidden misunderstandings to the surrace It brings more transparency and then you are friendly Thats maturity And the matushylity tenninates into proper solution

        So yoga teaches this maturity To whichever religion one belongs to yoga teaches us to be friendly compassionate kind happy It teaches us to be indifferent and unattached when there is a wrong approach like dishonesty mistrust etc

        Today if you only have four people in the association the four will work in such a manner that there is no tussle There is no fight But then as the association grows bigger and bigger in its size we need to have some laws and regulations so that it brings haIIDony

        In the early days recognised teachers were very few Even I was recognised as a teacher I was not a master when I was recognised in 1961 Officially I became a teacher in 1961 It was not in 1961 that I was absolutely a mature yoga teacher and that I knew everything But Guruji trusted He told me that up to a certain point I can teach He was guiding me If a person had the problem if it was within my capacity he would say Teach but if a person had a serious problem then he would teach So similarly when a small group in uK was there he said ok - teach because someshywhere it has to reach the people One pershyson cannot go on But where there were problems he said not to touch such people They had to wait for Guruji to come and teach So in those days he had to recognise the teacher in that maimer Now we have to filter to a great extent

        Now there are too many teachers so we need to filter because they come with the ambition to become a yoga teacher and get the certificate More than the devotion there is ambition They are not basically devoted to yoga They just want certifishycates So we have to filter saying unless you are devoted dedicated to this - we wont And now Guruji has lessened the period between two levels He says youngsters are taking interest so let us not give a big gap because when youngsters want to pick up let us have a small gap Let them get the certificate If at the age of twenty-five they want to have Intennediate Junior or Senior - fme If they are performing well let us give them a cershytificate But at the same time Guruji is the one who is saying that the certificate is not the end of it Certificate is the beginning of knowledge You are certified to foster the knowledge and experience because if you are not a certified teacher you are just a student Fine - I will say you are just a stushydent you learn this much that is enough for you But if you are a teacher you need to have this knowledge So its the beginshyning of knowledge So you can infonn them like that those who argue with you

        And why that kind of binding is required Yes always you have to have a binding with a guru to know the Oligin of it You know junk food is bad You know that fast food is bad for the health You understand that junk food fast food is hannful to the body You want to have fresh food You want to have good food rightly balanced food etc Then is it not needed in yoga too Suppose if they are certified through Iyengar and also certified by someone else Are they not making junk food there Is it not just a fast food there that you have got a certificate from Iyengar and you have a certificate from someone else Certification courses are given everyshywhere so you may gather another ten cershytificates Are you not going to make a junk of it and land up with all the problems because nothing is clear to you though you are certified And even if you are not

        Iyengar Yoga News No2 9 Winter 2002

        given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

        You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

        were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

        Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

        Iyengar Yoga News No2 10 Winter 2002

        body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

        Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

        That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

        Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

        those days in the whole of India

        There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

        Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

        Iyengar Yo a News No2 11

        certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

        Winter 2002

        live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

        Iyengar Yoga News No2

        the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

        So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

        THE LIGHT ON YOGA RESEARCH TRUST

        Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

        The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

        ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

        Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

        Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

        Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

        tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

        Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

        Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

        The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

        wwwbksiyengarcom

        Iyengar Yoga News No2 13 Winter 2002

        SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

        A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

        Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

        The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

        those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

        Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

        Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

        (sleep)

        SAVASANA THE BRAIN AND CONSCIOUSNESS

        Joe Burn takes a close look at Savasana

        When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

        opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

        brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

        and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

        15 Winter 2002

        will be no injuries This mechanistic approach must be applied t the brain as well as the body

        Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

        the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

        In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

        These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

        IYN READERS QUESTIONNAIRE - RESULTS

        Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

        survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

        e

        The questiolIDaire was answered by 33 people This represents a reply rate of

        13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

        What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

        The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

        ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

        What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

        group that dropped in on classes at ranshydom

        - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

        - Money sent to Indian charities (eg those helping children)

        - Affiliation to the British Wheel of Yoga

        - Yoga Holidays - To be a good example ofYogic attitude

        Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

        Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

        munity 3 To be a part of a professional teaching

        association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

        Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

        Conventions would you pefe~ 1 One convention for practitioners and

        Iyengar Yoga News No2 17 Winter 2002

        one for teachers at different times of year

        1 One convention for practitioners and one for teachers rum1ing back to back

        3 A single annual convention open to all practitioner

        What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

        How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

        What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

        4 Personal accounts of practiceteachshymg

        6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

        It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

        What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

        REPORT FROM THE UNITY GROUP

        Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

        new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

        The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

        Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

        Iyengar Yoga News No2 18 Winter 2002

        A LllTLE DETACHMENT

        Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

        One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

        Liz Brown

        Imust confess that I almo t didnt go TI1 thought of being part of a class of

        several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

        Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

        The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

        -

        vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

        The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

        Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

        Palace campsite it was hard to believe that we were surrounded by London

        This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

        19

        with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

        For myself not understanding most of

        Winter 2002

        the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

        The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

        In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

        Some gntmbles surfaced about these

        The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

        I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

        There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

        Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

        thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

        Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

        Liz Brown

        There are still copies of the

        Jubilee videos for sale - see page 34 for details on how

        to order

        afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

        r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

        Iyengar Yoga News No2

        i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

        Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

        20 Winter 2002

        Some Reflections on Spirituality and Iyengar Yoga Practitioners

        Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

        The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

        (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

        M any readers of Iyengar Yoga News were present at the Jubilee

        Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

        Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

        practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

        For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

        Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

        The concept of spirituality is very vague Many popular definitions

        Iyengar Yoga News No2 21 Winter 2002

        involve the ideas of higher meaning r higher alues to human Life as

        importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

        [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

        I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

        Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

        Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

        L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

        [Yoga is an antidote to current conshysumer values

        It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

        One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

        many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

        Iyengar Yoga General Practitioners Popn

        ofUK

        319 45 8 Mult iple No re ligion

        154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

        1998 British Social Attitudes Survey

        As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

        The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

        While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

        People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

        Iyengar Yoga ew No2 22 Winter 2002

        23

        The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

        It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

        found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

        The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

        Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

        British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

        Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

        I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

        shassellenewco m beyahoocouk

        Iyengar Yoga News No2

        ---------

        IYENGAR YOGAAND LONDON

        Lorna Walker looks back on the first 50 years

        This year we are celebrating the Si lver Jubilee of the Teachers

        As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

        From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

        It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

        In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

        Iyengar Yoga News No2

        However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

        Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

        With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

        We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

        Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

        24 ------------------------------~

        -----

        THE CASE FOR MODERN YOGA

        Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

        Iyengar Yoga News

        On Friday th 20th and Saturday the 2 1st of September I was privileged

        to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

        1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

        I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

        No2 25

        there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

        Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

        Winter 2002

        therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

        h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

        he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

        Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

        the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

        If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

        Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

        BKSIYTA and LOYA(UK) annual conventions

        At the time of going to press application forms for these conventions were not ready to publish

        The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

        I engar Yoga News No2 26 Winter 2002

        Events Listings your guide to lye

        Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

        Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

        +- INSTITU T E -+

        Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

        Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

        Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

        - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

        Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

        ~ ar Yoga Institutes aroundl the country

        North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

        Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

        Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

        South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

        listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

        Iyengar Yoga News No2 28 Winter 2002

        POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

        What is the relationship between Iyengar Yoga Practitioners and the Guru

        Dominic Batten

        In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

        In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

        Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

        Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

        dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

        What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

        It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

        Tessa Martin

        I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

        Iyengar Yoga News No2 29 Winter 2002

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

        I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

        In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

        To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

        Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

        older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

        It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

        IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

        Roger Ash Wheeler

        After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

        Iyengar Yoga News No2 30 Winter 2002

        -

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

        well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

        Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

        In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

        Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

        Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

        Richard Agar Ward

        The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

        Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

        Iyengar Yoga News No2 31

        Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

        What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

        In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

        Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

        Winter 2002

        Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

        Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

        He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

        Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

        So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

        Astadala Yogama~a Fund Appeal Report - Brigid Philip

        The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

        You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

        Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

        - to create a fund to enable John Evans to assist with the next eleven volumes

        The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

        We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

        at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

        John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

        Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

        Thank you all for your interest and support

        Iyengar Yoga News No2 32 Winter 2002

        FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

        _iiiPaw~11

        going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

        Iyengar Yoga News No2 33

        Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

        A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

        Winter 2002

        Those of us who attended the Teachers Convention in Crystal Palace a couple

        of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

        After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

        Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

        think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

        Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

        The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

        Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

        YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

        (made out to BKSIYTA) to

        Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

        The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

        To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

        Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

        Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

        To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

        Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

        The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

        All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

        Iyengar Yoga News No2 34 Winter 2002

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        Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

        In Eating Fox three strands are woven in and out of each other India in all its chaotic

        splendour the yoga with Iyengar and the personal journey 7J

        (review in Iyengar Yoga News Spring 2002)

        Copies can be obtained from Ros Morpeth 3 The Old School

        Norfolk Street Cambridge CB 1 2LE

        Send details of your name address (includshying postcode) and telephone number includshying a delivery address if different Cheques

        payable to R L Morpeth for pound1500 (including p amp P in UK) or pound1750 (including p amp P out-

        YOGA HOLIDAYS Every Easter amp Summer

        at Penpont Brecon South Wales with Sasha Perryman

        12th - 18th April 2003 16th - 22nd August 2003

        pound355 inclusive for further information please send SAE to

        Sasha Perryman Cambridge Iyengar Yoga Centre

        59 Norfolk Terrace Cambridge CB1 2NG Tel 01223515929

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        Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

        LOYA 2002 - THE YEAR OF THE BUTTOCK

        Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

        Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

        One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

        Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

        convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

        The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

        Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

        Iyengar Yoga News No2 36 Winter 2002

        were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

        The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

        So overall there was plenty to remember other than

        buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

        PREGNANCY WORKSHOP

        This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

        When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

        First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

        A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

        there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

        Particular cautions Corine suggested were

        Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

        The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

        Iyengar Yoga News No2 37 Winter 2002

        The sequence suggested as being suitable during pregshynancy IS

        Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

        Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

        Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

        to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

        Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

        In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

        Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

        These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

        (With thanks to Frances Homewood for the use of her notes)

        Iyengar Yoga News No2 38 Winter 2002

        OVA

        LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

        EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

        There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

        If you would like to apply please write to Jane Cornah (Treasurer)

        12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

        You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

        Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

        There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

        Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

        Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

        rachellovegroveemimusiccom

        LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

        Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

        philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

        alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

        cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

        rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

        Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

        I engar Yoga News No2 39 Winter 2002

        Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

        We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

        Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

        Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

        Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

        Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

        Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

        Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

        Rachel Lovegrove (Membership Secretary)

        Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

        Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

        Iyengar Yoga News No2 40 Winter 2002

        board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

        Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

        of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

        peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

        Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

        Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

        Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

        LOYA(UK) ACCOUNTS 142001 - 3132002

        Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

        Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

        Iyengar Yoga News No2 41 Winter 2002

        Reports from Affiliated Institutes - 20012002

        Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

        Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

        Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

        Institute of Iyengar Yoga in Sussex No report available at time 0[printing

        Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

        North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

        I engar Yoga News No2 42 Winter 2002

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

        flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

        Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

        Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

        SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

        South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

        Iyengar Yoga News No2 43 Winter 2002

        PrampampIdenl-Yogacharya BKS Iyengar

        Iyengar Yoga News - Teachers Section Winter 2002

        In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

        Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

        We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

        ENDORSEMENT

        Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

        We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

        BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

        Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

        This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

        Iyengar Yoga News No2 44 Teachers Section Winter 2002

        agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

        Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

        Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

        In 2002 some Authorities will demand either 7307

        or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

        Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

        We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

        It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

        BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

        r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

        The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

        _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

        Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

        practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

        The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

        The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

        This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

        Iyengar Yoga News No2 45 Teachers Section Winter 2002

        M RS

        Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

        Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

        Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

        Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

        I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

        To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

        Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

        We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

        I_engar Yoga News No2 46 Teachers Section Winter 2002

        I

        OUR NEW ASSE CO-ORDINATOR

        I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

        As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

        I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

        The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

        In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

        I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

        Iyengar Yoga News No2 47 Teachers Section Winter 2002

        including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

        Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

        years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

        As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

        ASSESSMENT CONGRATULATIONS

        Many congratulations to all who gained Junior Intermediate Certificates in 2002

        Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

        Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

        Thanks to all those who helped with organisation moderating assessing and catering

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

        Iyengar Yoga News No2 48 Teachers Section Winter 2002

        JUNIOR INTERMEDIATE ASSESSMENTS

        These will take place in March 2003

        Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

        Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

        NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

        Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

        If not then please contact the Junior Intennediate Assessment Organiser

        Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

        REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

        Region Date Organiser Moderator

        London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

        020 7372 2726

        London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

        REVALIDATION CHART

        Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

        19961991 1986 1981 1976 and earlier 2001 2006

        1997 1992 1987 1982 1977 2002 2007

        19981993198819831978 2003 2008

        1999 1994 1989 1984 1979 2004 2009

        2000 1995 1990 1985 1980 2005 2010

        I engar Yoga News No2 49 Teachers Section Winter 2002

        BKSIYTA Executive Committee 2002

        Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

        NorthampEast

        North amp West

        Central

        North Thames

        South Thames

        South amp West

        South Central

        Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

        Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

        Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

        Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

        Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

        Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

        Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

        Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

        Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

        Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

        Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

        Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

        Iy ngar Yoga News No2 50 Teachers Section Winter 2002

        INTRODUCTORY ASSESSORS December 2001

        AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

        TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

        BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

        TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

        Iyengar Yoga News No2 51 Teachers Section Winter 2002

        BKSIYTA - Extraordinary General Meeting

        An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

        Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

        to debate and vote on the motion that

        There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

        Applications for Classes at RIMYI Pune

        Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

        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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

        Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

        Please do not include photos or personal mail Applications are for individuals only - no groups

        Iyengar Yoga News No2 52 Teachers Section Winter 2002

        wwwbksiytacoukwwwloyaukfnet

        LOYA (UK) Website Local Classes Listings Service

        CitylLocality in which teaching

        Name Telephone

        Fax e-mail

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        o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

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

        If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

        Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

        m tters

        Callers are welcome at our new premises in North London

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        Sundays in November and December Other times by arranpment

        I I n

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        53 Winter 2002

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        Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

        Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

        The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

        Translation and commentary by Joe Bum Image supplied by Dale Rathbone

        Iyengar Yoga News No2 54 Winter 2002

        • front cover
        • pages 1-3
        • pages 4-12
        • pages 13-54
        • back cover

          same way a beginner will learn Trikonasana but also Trikonasana can be practised in a mature way

          Geetaji A mature way and you have to see that you are practising it to bring that inner change the transformation In spite of having physical problems the depth has to come in the practice And if that depth comes even in the diseased body it works to bring change For instance if have a backache and if know that Trikonasana is good for that backache there is a method of performing it I have to concentrate on the painful area I have to correct my posishytioning and in that process of correcting the action I will be going within and there it brings the religiosity This happens with many people for instance the cancer patient begins to think deeper inside to fmd out how to come out of ~t how to get rid of it Things become more clear about ones own nature not only the disease While teaching yoga this has to be taught by the teacher The teachers have to make the students aware ofall these things They have to introduce the pupils not only to their bodies but mind intelligence and consciousness For example - Padmasana The knee is not bending the knee is painful - fme - but take the person a step ahead to see when the person is avoiding Padmasana because the knee is painful Then teach how to look into that knee where it is failing how it has to be worked That means you are training the other way You are not working only on the painful knee but the very thoughts how to be channelled Your mind has to be attentive there If I just say Oh My knee is painshying I wont do it Its not going to work and its not good to the knee either But if I look into the knee at where it is paining why it is paining at what point it pains at what degree of bending it is paining how I have to move at that point where I should force where I should not force This way of looking into when it comes then there will be maturity

          I wouldnt say I found difference as such

          They were all doing whatever has been taught but they were not knowing the art of penetration Along with agility of the body one needs to have stability of the mind and mobility of the intelligence too

          So when one is saying you are making the body a fit vehicle for the soul it doesnt matter what state that body is in

          Geetaji Absolutely because everybody has got a right for self-realisation Everybody has the right to have a godshyrealisation whichever word you use It is not that this diseased body doesnt reach But one has to pay attention to a disease One cannot neglect that disease

          For example today in the childrens medshyical class a boy hardly eleven years old who is partially blind can figure out though the vision is not really very clear He has very poor vision He looks from his left eye sharply So each time he knows when I call him he recognises my voice but he responds from his left eye only The very first asana - he was in Supta Virasana - I told his mother When you are asking him to look up - in supine posture he looks upwards towards the brain so the brain remains alert to focus the eyes but he looks fimiddotom his left eye not from his right eye I said that his left forehead is responding but not the right I said Look at your mother with the right eye and he tried At the end of the class he came to say namaskar to me and again he looked at me with the left eye I said No look with the right eye do you know where I am And he tried to focus and he said Yes right eye doesnt focus as much as the left eye I can see betshyter At the end ofthe class he realised that he can see better with the left eye but not the right eye so he put effort to open the right eye more in order to use it Is it not the inner understanding of that boy who is just eleven years old Ifhe goes to the docshytor he will say both eyes are blind but what awareness came to him to see that he looks now with his right eye Then I showed his mother when he is doing

          Iyengar Yoga News No2 5 Winter 2002

          Sirsasana how he has to look from his right eye at her right hand so it brings the eye to focus

          So a teacher has to understand this depth If we just train students to certificate level saying that asana after asana you continshyue to do for your Introductory Intennediate etc then they will stick to that whereas this penetration has to come But Im certainly not stopping people if they do at the physical level Let them first do We went to the lower kindergarten then upper kindergarten and then school college and University W may think that kindergarten is not a big education but yet it is a foundation for further education The kindergarten school has given us some disshycipline to continue now In yoga too these categories exist

          Yoga practice is an activity one does essentially on ones own Why is it so important to maintain an international yoga community

          Geetaji Yes practice is individual its not that you have to have an Iyengar Yoga community You students have given the name Iyengar Yoga conununity Guruji has never said that What he teaches is Patanjali Yoga But the methodology is given by Guruji so you call it Iyengar Yoga For instance Patanjali rishi who has given yogic philosophy in the form of aphorisms is recognised as Patanjala Yoga But he has not expressed yogic science in a communal sense Patanjali hasnt used the word Hinduism anywhere he hasnt even used the word anywhere the name of the god When he uses the word lshvara it means God It doesnt mean a particular god The one who is all pervading to whom everything belongs is Ishvara That is the meaning all pervading If it has to be said in English you would say - all pershyvading If it has to be said in Sanskrit -Ishvara He doesnt say this god or that god or particular god So yoga is meant for all

          Now why one community - it is easier to have an access to communicate with If any doubt arises we have to fmd the solushytion Seeking the help of the Yoga Sutra You are together there All the students the practitioners of yoga when they are together then you are like one family I might be in India and you might be in England and somebody else might be in USA but still we belong to one family in this sense The community is required to have the exchange Community members need to seek the help of each other Why do you need a society You might say Why cant I live alone I dont need socishyety But who forms the society Sociology says individuals coming togethshyer form the society And what is society It is the one where all individuals are indishyviduals yet together That is society So what does community mean here We want conununity in that manner Im not interfering in your kitchen or her kitchen You have your own kitchen you have your own food similarly you practice on your own - fme But what do we do when we say let us exchange let us help each other What I know you might not be knowing What you know I might not be knowing Let me know what you know and you say - yes - let me know what you know so we learn much better What is society then

          Strength and understanding

          Geetaji Yes It is also an organisation to protect each other When you have got some neighbours in society you help each other That is communication you have friends Why do you have the family Because there is a communication When somebody gets married it is two families coming together trying to have undershystanding and you sanctify it That is socieshyty The marriage is recognised Sin1ilarly when you are given an Iyengar certificate you are recognised

          Suppose you are a yoga teacher and you have not been certified Today you may

          Winter 2002 Iyengar Yoga News No2 6

          teach but tomorrow ifsomebody questions what will you answer You have no cershytificate You have not been recognised by any teacher If tomorrow the question comes to you on what basis are you teachshying Who are you to teach How can we believe that what you are teaching is absolutely correct What is the answer When you have a certification you say here is my teacher and I have been taught This is guru and sisya relationship in this manner You are recognised as a student of Iyengar He is your teacher It is true that the recognition is required

          You cant call yourself a doctor unless you are certified Why do you go to university why do you take your certification there and then put up a board with your name on that you are a doctor Because you need to be recognised You might know very well about medicines but who will recognise you if you havent got the certificate And that makes us understand how to keep that path and the method pure If you are an Iyengar certified teacher you will be folshylowing the method given by your teacher your guru The method that is inclusive of all that is taught by your guru which includes the methodology the principles the technique the behaviour the character the thoughts the thinking process and the discipline Then you cannot go on the wrong path You will be questioned if you are on the wrong path since you are an Iyengar certified teacher As an Iyengar teacher one cannot go on an inunoral path One has to be ethical One has to have this bearing on the mind In Astadala Yogamala Vol 3 which will be published very soon Guruji says that the teachers are certified so that they have a chance to serve the society He is giving you a cershytificate so that you can help those who are suffering It is just the beginning to tread on the right path It is not that you are a master It is a chance given to you a green signal So you begin to learn begin to study begin to help That is why the comshymunity is required The association is required in order to protect the art to proshy

          tect the knowledge If I ask who are you you say you are so and so your parents are so and so That is how we recognise each other That is how we identifY each other That is how the community is formed You dont come from nowhere Nobody comes from nowhere There is always an origin and one needs to trace that origin

          Individually each one has to practise indishyvidually each one has to do yoga but among the yoga community or a yoga society there has to be inter-relationship Cornn1Unity is required for that More the individuality more the knowledge will be scattered It may get lost because oflack of communication Who has to protect it Something that is learnt something that is understood has to be protected In the scishyentific research what do we do Dont we keep records ofthe research because it will be helpful at any time to anyone The research work in every field is preserved The individual egoism may interfere to say that someone makes the particular disshycovery yet it is preserved because it is for the sake of the whole of humanity for the sake of the community

          So we have to see this when we are formshying this community We have to undershystand each other and not fight Associations are not there to fight Then it is not an association What do you mean by association You have to associate with each other You have to come together When two people come together they may fight but in the fighting one has to sort out the problem too because they are associatshyed To quarrel or fight is human nature The difference of opinion will be there but you form an association so that you come together You sort out the problem you communicate your opinions Because of this one person our Guruji who has given so much to us we come together under his umbrella It is a kind of umbrella he has formed He has given shelter so that we can protect ourselves Whether it is for our health or for our spirituality or for our

          7 Winter 2002

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

          evolution whatever but come under one umbrella to work in this manner to give it to others That is why there is a guru and sisya relationship There has to be respect It has to be given to the next generation Who has to pass on the knowledge the art We all may perish but art science and phishylosophy do not die It never happens Therefore it is better that we give it to someone else who will carry on That is what has been said in the Taittiriya Upanishad The gum says to the sisya Your study is over Now you go and get married have children Why So that you can pass on the knowledge The thread of knowledge should not be broken

          Some people do not want to do yoga since they believe it is a religion it is in Sanskrit etc

          Geetaji Gumji has often said that Y goga is sanatana dhanna It is not Hinduism or any other ism It is something eternal Sanatana means eternal Dharma is relishygion which uplifts human beings This eternal knowledge was there always It was always existing and which is now expressed in different languages Patanjali has to express it in Sanskrit as the Bible is in Hebrew And who knows tomorrow English will vanish Sanskrit will vanish and some other language may come How do we know You know there is a vast difference between old English and new English Another few million years have to go to tell us Yes There was some English language in those days Now we know that Latin is closer to Sanskrit and the origin of English is Latin If you have broader mind think in that manner so it is not my language or your language We all have forgotten the ancient language There is not Indian cloud or British cloud or my cloud or your cloud Everything is the same Everywhere clouds are the same Land is the same - only geographically we divide The land is one We have demarshycated and differentiated So we fight The man-made countries fight We need that broad mindedness and nothing else

          And generosity

          Geetaji Absolutely It is the chance given to learn yoga Do we not learn modem medical science If you have a great chance in any field learn We can study all the religions Nobody stops us from learnshying Our life is so small and knowledge is so vast that we cannot learn everything Thats why at the end Upanishad says life is so small the knowledge is so vast so let us have that faith and proceed with that understanding Yoga is the subject which makes you to understand the very self the soul The origin the base the foundation What we need is a broad frame for mind

          There are so many similarities and nearshyness to all the religions but we miss to see that When you begin to study and comshypare you feel somewhere they are very close to each other You will fmd the founshydation is the same Christ talks about the Ten Commandments which are very close to yama and niyama He didnt say Be violent Otherwise he would have taken the opposite step He says be non-violent and Patanjali too says be non-violent To be humanitarian we have to be non-violent otherwise we will end up with the destmcshytion only

          Human beings are the same their emoshytions are the same The six enemies of every human being are the same to whichever class caste country religion belongs to Anger desire delusion greed pride jealousy aU these are common in evelyone Ifyou have anger you are going to have high blood pressure you are going to have a cardiac problem You are going to have fami~y problems because its your anger You fight with each other Does the anger say that you belong to this country or that sect so it would not affect you So the human problems are the same which are invited by us

          And we mistrust each other

          Geetaji Yes We dont tmst each other

          Iyengar Yoga News No2 8 Winter 2002

          We have no faith in each other Ifwe dont trust people we are going to land up with all the problems Somewhere you need to have love Somewhere you need to have trust Somewhere you need to have faith friendliness So if you have an association fight but be friendly Thats all at the end of the day we have to conclude Fight It doesnt matter But the fighting should be constructive Because that blings the inner hidden misunderstandings to the surrace It brings more transparency and then you are friendly Thats maturity And the matushylity tenninates into proper solution

          So yoga teaches this maturity To whichever religion one belongs to yoga teaches us to be friendly compassionate kind happy It teaches us to be indifferent and unattached when there is a wrong approach like dishonesty mistrust etc

          Today if you only have four people in the association the four will work in such a manner that there is no tussle There is no fight But then as the association grows bigger and bigger in its size we need to have some laws and regulations so that it brings haIIDony

          In the early days recognised teachers were very few Even I was recognised as a teacher I was not a master when I was recognised in 1961 Officially I became a teacher in 1961 It was not in 1961 that I was absolutely a mature yoga teacher and that I knew everything But Guruji trusted He told me that up to a certain point I can teach He was guiding me If a person had the problem if it was within my capacity he would say Teach but if a person had a serious problem then he would teach So similarly when a small group in uK was there he said ok - teach because someshywhere it has to reach the people One pershyson cannot go on But where there were problems he said not to touch such people They had to wait for Guruji to come and teach So in those days he had to recognise the teacher in that maimer Now we have to filter to a great extent

          Now there are too many teachers so we need to filter because they come with the ambition to become a yoga teacher and get the certificate More than the devotion there is ambition They are not basically devoted to yoga They just want certifishycates So we have to filter saying unless you are devoted dedicated to this - we wont And now Guruji has lessened the period between two levels He says youngsters are taking interest so let us not give a big gap because when youngsters want to pick up let us have a small gap Let them get the certificate If at the age of twenty-five they want to have Intennediate Junior or Senior - fme If they are performing well let us give them a cershytificate But at the same time Guruji is the one who is saying that the certificate is not the end of it Certificate is the beginning of knowledge You are certified to foster the knowledge and experience because if you are not a certified teacher you are just a student Fine - I will say you are just a stushydent you learn this much that is enough for you But if you are a teacher you need to have this knowledge So its the beginshyning of knowledge So you can infonn them like that those who argue with you

          And why that kind of binding is required Yes always you have to have a binding with a guru to know the Oligin of it You know junk food is bad You know that fast food is bad for the health You understand that junk food fast food is hannful to the body You want to have fresh food You want to have good food rightly balanced food etc Then is it not needed in yoga too Suppose if they are certified through Iyengar and also certified by someone else Are they not making junk food there Is it not just a fast food there that you have got a certificate from Iyengar and you have a certificate from someone else Certification courses are given everyshywhere so you may gather another ten cershytificates Are you not going to make a junk of it and land up with all the problems because nothing is clear to you though you are certified And even if you are not

          Iyengar Yoga News No2 9 Winter 2002

          given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

          You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

          were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

          Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

          Iyengar Yoga News No2 10 Winter 2002

          body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

          Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

          That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

          Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

          those days in the whole of India

          There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

          Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

          Iyengar Yo a News No2 11

          certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

          Winter 2002

          live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

          Iyengar Yoga News No2

          the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

          So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

          THE LIGHT ON YOGA RESEARCH TRUST

          Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

          The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

          ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

          Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

          Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

          Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

          tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

          Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

          Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

          The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

          wwwbksiyengarcom

          Iyengar Yoga News No2 13 Winter 2002

          SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

          A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

          Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

          The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

          those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

          Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

          Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

          (sleep)

          SAVASANA THE BRAIN AND CONSCIOUSNESS

          Joe Burn takes a close look at Savasana

          When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

          opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

          brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

          and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

          15 Winter 2002

          will be no injuries This mechanistic approach must be applied t the brain as well as the body

          Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

          the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

          In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

          These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

          IYN READERS QUESTIONNAIRE - RESULTS

          Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

          survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

          e

          The questiolIDaire was answered by 33 people This represents a reply rate of

          13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

          What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

          The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

          ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

          What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

          group that dropped in on classes at ranshydom

          - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

          - Money sent to Indian charities (eg those helping children)

          - Affiliation to the British Wheel of Yoga

          - Yoga Holidays - To be a good example ofYogic attitude

          Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

          Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

          munity 3 To be a part of a professional teaching

          association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

          Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

          Conventions would you pefe~ 1 One convention for practitioners and

          Iyengar Yoga News No2 17 Winter 2002

          one for teachers at different times of year

          1 One convention for practitioners and one for teachers rum1ing back to back

          3 A single annual convention open to all practitioner

          What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

          How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

          What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

          4 Personal accounts of practiceteachshymg

          6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

          It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

          What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

          REPORT FROM THE UNITY GROUP

          Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

          new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

          The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

          Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

          Iyengar Yoga News No2 18 Winter 2002

          A LllTLE DETACHMENT

          Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

          One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

          Liz Brown

          Imust confess that I almo t didnt go TI1 thought of being part of a class of

          several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

          Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

          The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

          -

          vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

          The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

          Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

          Palace campsite it was hard to believe that we were surrounded by London

          This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

          19

          with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

          For myself not understanding most of

          Winter 2002

          the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

          The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

          In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

          Some gntmbles surfaced about these

          The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

          I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

          There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

          Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

          thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

          Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

          Liz Brown

          There are still copies of the

          Jubilee videos for sale - see page 34 for details on how

          to order

          afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

          r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

          Iyengar Yoga News No2

          i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

          Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

          20 Winter 2002

          Some Reflections on Spirituality and Iyengar Yoga Practitioners

          Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

          The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

          (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

          M any readers of Iyengar Yoga News were present at the Jubilee

          Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

          Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

          practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

          For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

          Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

          The concept of spirituality is very vague Many popular definitions

          Iyengar Yoga News No2 21 Winter 2002

          involve the ideas of higher meaning r higher alues to human Life as

          importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

          [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

          I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

          Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

          Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

          L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

          [Yoga is an antidote to current conshysumer values

          It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

          One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

          many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

          Iyengar Yoga General Practitioners Popn

          ofUK

          319 45 8 Mult iple No re ligion

          154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

          1998 British Social Attitudes Survey

          As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

          The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

          While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

          People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

          Iyengar Yoga ew No2 22 Winter 2002

          23

          The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

          It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

          found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

          The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

          Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

          British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

          Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

          I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

          shassellenewco m beyahoocouk

          Iyengar Yoga News No2

          ---------

          IYENGAR YOGAAND LONDON

          Lorna Walker looks back on the first 50 years

          This year we are celebrating the Si lver Jubilee of the Teachers

          As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

          From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

          It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

          In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

          Iyengar Yoga News No2

          However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

          Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

          With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

          We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

          Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

          24 ------------------------------~

          -----

          THE CASE FOR MODERN YOGA

          Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

          Iyengar Yoga News

          On Friday th 20th and Saturday the 2 1st of September I was privileged

          to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

          1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

          I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

          No2 25

          there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

          Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

          Winter 2002

          therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

          h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

          he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

          Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

          the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

          If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

          Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

          BKSIYTA and LOYA(UK) annual conventions

          At the time of going to press application forms for these conventions were not ready to publish

          The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

          I engar Yoga News No2 26 Winter 2002

          Events Listings your guide to lye

          Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

          Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

          +- INSTITU T E -+

          Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

          Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

          Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

          - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

          Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

          ~ ar Yoga Institutes aroundl the country

          North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

          Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

          Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

          South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

          listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

          Iyengar Yoga News No2 28 Winter 2002

          POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

          What is the relationship between Iyengar Yoga Practitioners and the Guru

          Dominic Batten

          In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

          In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

          Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

          Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

          dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

          What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

          It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

          Tessa Martin

          I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

          Iyengar Yoga News No2 29 Winter 2002

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

          I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

          In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

          To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

          Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

          older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

          It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

          IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

          Roger Ash Wheeler

          After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

          Iyengar Yoga News No2 30 Winter 2002

          -

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

          well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

          Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

          In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

          Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

          Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

          Richard Agar Ward

          The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

          Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

          Iyengar Yoga News No2 31

          Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

          What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

          In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

          Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

          Winter 2002

          Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

          Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

          He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

          Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

          So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

          Astadala Yogama~a Fund Appeal Report - Brigid Philip

          The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

          You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

          Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

          - to create a fund to enable John Evans to assist with the next eleven volumes

          The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

          We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

          at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

          John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

          Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

          Thank you all for your interest and support

          Iyengar Yoga News No2 32 Winter 2002

          FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

          _iiiPaw~11

          going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

          Iyengar Yoga News No2 33

          Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

          A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

          Winter 2002

          Those of us who attended the Teachers Convention in Crystal Palace a couple

          of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

          After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

          Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

          think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

          Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

          The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

          Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

          YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

          (made out to BKSIYTA) to

          Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

          The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

          To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

          Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

          Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

          To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

          Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

          The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

          All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

          Iyengar Yoga News No2 34 Winter 2002

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          Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

          In Eating Fox three strands are woven in and out of each other India in all its chaotic

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          Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

          LOYA 2002 - THE YEAR OF THE BUTTOCK

          Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

          Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

          One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

          Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

          convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

          The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

          Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

          Iyengar Yoga News No2 36 Winter 2002

          were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

          The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

          So overall there was plenty to remember other than

          buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

          PREGNANCY WORKSHOP

          This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

          When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

          First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

          A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

          there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

          Particular cautions Corine suggested were

          Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

          The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

          Iyengar Yoga News No2 37 Winter 2002

          The sequence suggested as being suitable during pregshynancy IS

          Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

          Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

          Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

          to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

          Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

          In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

          Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

          These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

          (With thanks to Frances Homewood for the use of her notes)

          Iyengar Yoga News No2 38 Winter 2002

          OVA

          LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

          EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

          There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

          If you would like to apply please write to Jane Cornah (Treasurer)

          12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

          You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

          Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

          There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

          Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

          Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

          rachellovegroveemimusiccom

          LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

          Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

          philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

          alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

          cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

          rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

          Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

          I engar Yoga News No2 39 Winter 2002

          Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

          We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

          Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

          Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

          Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

          Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

          Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

          Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

          Rachel Lovegrove (Membership Secretary)

          Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

          Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

          Iyengar Yoga News No2 40 Winter 2002

          board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

          Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

          of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

          peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

          Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

          Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

          Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

          LOYA(UK) ACCOUNTS 142001 - 3132002

          Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

          Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

          Iyengar Yoga News No2 41 Winter 2002

          Reports from Affiliated Institutes - 20012002

          Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

          Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

          Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

          Institute of Iyengar Yoga in Sussex No report available at time 0[printing

          Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

          North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

          I engar Yoga News No2 42 Winter 2002

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

          flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

          Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

          Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

          SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

          South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

          Iyengar Yoga News No2 43 Winter 2002

          PrampampIdenl-Yogacharya BKS Iyengar

          Iyengar Yoga News - Teachers Section Winter 2002

          In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

          Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

          We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

          ENDORSEMENT

          Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

          We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

          BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

          Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

          This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

          Iyengar Yoga News No2 44 Teachers Section Winter 2002

          agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

          Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

          Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

          In 2002 some Authorities will demand either 7307

          or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

          Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

          We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

          It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

          BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

          r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

          The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

          _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

          Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

          practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

          The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

          The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

          This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

          Iyengar Yoga News No2 45 Teachers Section Winter 2002

          M RS

          Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

          Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

          Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

          Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

          I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

          To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

          Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

          We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

          I_engar Yoga News No2 46 Teachers Section Winter 2002

          I

          OUR NEW ASSE CO-ORDINATOR

          I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

          As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

          I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

          The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

          In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

          I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

          Iyengar Yoga News No2 47 Teachers Section Winter 2002

          including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

          Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

          years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

          As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

          ASSESSMENT CONGRATULATIONS

          Many congratulations to all who gained Junior Intermediate Certificates in 2002

          Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

          Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

          Thanks to all those who helped with organisation moderating assessing and catering

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

          Iyengar Yoga News No2 48 Teachers Section Winter 2002

          JUNIOR INTERMEDIATE ASSESSMENTS

          These will take place in March 2003

          Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

          Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

          NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

          Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

          If not then please contact the Junior Intennediate Assessment Organiser

          Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

          REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

          Region Date Organiser Moderator

          London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

          020 7372 2726

          London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

          REVALIDATION CHART

          Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

          19961991 1986 1981 1976 and earlier 2001 2006

          1997 1992 1987 1982 1977 2002 2007

          19981993198819831978 2003 2008

          1999 1994 1989 1984 1979 2004 2009

          2000 1995 1990 1985 1980 2005 2010

          I engar Yoga News No2 49 Teachers Section Winter 2002

          BKSIYTA Executive Committee 2002

          Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

          NorthampEast

          North amp West

          Central

          North Thames

          South Thames

          South amp West

          South Central

          Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

          Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

          Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

          Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

          Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

          Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

          Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

          Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

          Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

          Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

          Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

          Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

          Iy ngar Yoga News No2 50 Teachers Section Winter 2002

          INTRODUCTORY ASSESSORS December 2001

          AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

          TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

          BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

          TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

          Iyengar Yoga News No2 51 Teachers Section Winter 2002

          BKSIYTA - Extraordinary General Meeting

          An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

          Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

          to debate and vote on the motion that

          There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

          Applications for Classes at RIMYI Pune

          Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

          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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

          Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

          Please do not include photos or personal mail Applications are for individuals only - no groups

          Iyengar Yoga News No2 52 Teachers Section Winter 2002

          wwwbksiytacoukwwwloyaukfnet

          LOYA (UK) Website Local Classes Listings Service

          CitylLocality in which teaching

          Name Telephone

          Fax e-mail

          Teaching certificate held

          o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

          Classes (please continue as separate sheet as necessaty) Day Time Location Level

          I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

          Signed Date

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

          If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

          Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

          m tters

          Callers are welcome at our new premises in North London

          Monday-Friday P30 to 1730 Saturday1000 to 300 also open

          Sundays in November and December Other times by arranpment

          I I n

          matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

          enq uirlesOyoga matterscom

          o 8888 8588

          53 Winter 2002

          ADVERTISING in IYENGAR YOGA NEWS

          If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

          Joe Bum at joebumvirginnet or else by mail to

          IYN co 3 Finch Rd Cambridge CB4 3RB

          (telephone 01223 523410)

          Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

          Deadlines The deadline for the next issue of Iyengar Yoga News is

          7th April 2003

          NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

          Notices

          WANTED

          Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

          Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

          officebath-iyengar-yogacom

          Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

          Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

          The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

          Translation and commentary by Joe Bum Image supplied by Dale Rathbone

          Iyengar Yoga News No2 54 Winter 2002

          • front cover
          • pages 1-3
          • pages 4-12
          • pages 13-54
          • back cover

            Sirsasana how he has to look from his right eye at her right hand so it brings the eye to focus

            So a teacher has to understand this depth If we just train students to certificate level saying that asana after asana you continshyue to do for your Introductory Intennediate etc then they will stick to that whereas this penetration has to come But Im certainly not stopping people if they do at the physical level Let them first do We went to the lower kindergarten then upper kindergarten and then school college and University W may think that kindergarten is not a big education but yet it is a foundation for further education The kindergarten school has given us some disshycipline to continue now In yoga too these categories exist

            Yoga practice is an activity one does essentially on ones own Why is it so important to maintain an international yoga community

            Geetaji Yes practice is individual its not that you have to have an Iyengar Yoga community You students have given the name Iyengar Yoga conununity Guruji has never said that What he teaches is Patanjali Yoga But the methodology is given by Guruji so you call it Iyengar Yoga For instance Patanjali rishi who has given yogic philosophy in the form of aphorisms is recognised as Patanjala Yoga But he has not expressed yogic science in a communal sense Patanjali hasnt used the word Hinduism anywhere he hasnt even used the word anywhere the name of the god When he uses the word lshvara it means God It doesnt mean a particular god The one who is all pervading to whom everything belongs is Ishvara That is the meaning all pervading If it has to be said in English you would say - all pershyvading If it has to be said in Sanskrit -Ishvara He doesnt say this god or that god or particular god So yoga is meant for all

            Now why one community - it is easier to have an access to communicate with If any doubt arises we have to fmd the solushytion Seeking the help of the Yoga Sutra You are together there All the students the practitioners of yoga when they are together then you are like one family I might be in India and you might be in England and somebody else might be in USA but still we belong to one family in this sense The community is required to have the exchange Community members need to seek the help of each other Why do you need a society You might say Why cant I live alone I dont need socishyety But who forms the society Sociology says individuals coming togethshyer form the society And what is society It is the one where all individuals are indishyviduals yet together That is society So what does community mean here We want conununity in that manner Im not interfering in your kitchen or her kitchen You have your own kitchen you have your own food similarly you practice on your own - fme But what do we do when we say let us exchange let us help each other What I know you might not be knowing What you know I might not be knowing Let me know what you know and you say - yes - let me know what you know so we learn much better What is society then

            Strength and understanding

            Geetaji Yes It is also an organisation to protect each other When you have got some neighbours in society you help each other That is communication you have friends Why do you have the family Because there is a communication When somebody gets married it is two families coming together trying to have undershystanding and you sanctify it That is socieshyty The marriage is recognised Sin1ilarly when you are given an Iyengar certificate you are recognised

            Suppose you are a yoga teacher and you have not been certified Today you may

            Winter 2002 Iyengar Yoga News No2 6

            teach but tomorrow ifsomebody questions what will you answer You have no cershytificate You have not been recognised by any teacher If tomorrow the question comes to you on what basis are you teachshying Who are you to teach How can we believe that what you are teaching is absolutely correct What is the answer When you have a certification you say here is my teacher and I have been taught This is guru and sisya relationship in this manner You are recognised as a student of Iyengar He is your teacher It is true that the recognition is required

            You cant call yourself a doctor unless you are certified Why do you go to university why do you take your certification there and then put up a board with your name on that you are a doctor Because you need to be recognised You might know very well about medicines but who will recognise you if you havent got the certificate And that makes us understand how to keep that path and the method pure If you are an Iyengar certified teacher you will be folshylowing the method given by your teacher your guru The method that is inclusive of all that is taught by your guru which includes the methodology the principles the technique the behaviour the character the thoughts the thinking process and the discipline Then you cannot go on the wrong path You will be questioned if you are on the wrong path since you are an Iyengar certified teacher As an Iyengar teacher one cannot go on an inunoral path One has to be ethical One has to have this bearing on the mind In Astadala Yogamala Vol 3 which will be published very soon Guruji says that the teachers are certified so that they have a chance to serve the society He is giving you a cershytificate so that you can help those who are suffering It is just the beginning to tread on the right path It is not that you are a master It is a chance given to you a green signal So you begin to learn begin to study begin to help That is why the comshymunity is required The association is required in order to protect the art to proshy

            tect the knowledge If I ask who are you you say you are so and so your parents are so and so That is how we recognise each other That is how we identifY each other That is how the community is formed You dont come from nowhere Nobody comes from nowhere There is always an origin and one needs to trace that origin

            Individually each one has to practise indishyvidually each one has to do yoga but among the yoga community or a yoga society there has to be inter-relationship Cornn1Unity is required for that More the individuality more the knowledge will be scattered It may get lost because oflack of communication Who has to protect it Something that is learnt something that is understood has to be protected In the scishyentific research what do we do Dont we keep records ofthe research because it will be helpful at any time to anyone The research work in every field is preserved The individual egoism may interfere to say that someone makes the particular disshycovery yet it is preserved because it is for the sake of the whole of humanity for the sake of the community

            So we have to see this when we are formshying this community We have to undershystand each other and not fight Associations are not there to fight Then it is not an association What do you mean by association You have to associate with each other You have to come together When two people come together they may fight but in the fighting one has to sort out the problem too because they are associatshyed To quarrel or fight is human nature The difference of opinion will be there but you form an association so that you come together You sort out the problem you communicate your opinions Because of this one person our Guruji who has given so much to us we come together under his umbrella It is a kind of umbrella he has formed He has given shelter so that we can protect ourselves Whether it is for our health or for our spirituality or for our

            7 Winter 2002

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

            evolution whatever but come under one umbrella to work in this manner to give it to others That is why there is a guru and sisya relationship There has to be respect It has to be given to the next generation Who has to pass on the knowledge the art We all may perish but art science and phishylosophy do not die It never happens Therefore it is better that we give it to someone else who will carry on That is what has been said in the Taittiriya Upanishad The gum says to the sisya Your study is over Now you go and get married have children Why So that you can pass on the knowledge The thread of knowledge should not be broken

            Some people do not want to do yoga since they believe it is a religion it is in Sanskrit etc

            Geetaji Gumji has often said that Y goga is sanatana dhanna It is not Hinduism or any other ism It is something eternal Sanatana means eternal Dharma is relishygion which uplifts human beings This eternal knowledge was there always It was always existing and which is now expressed in different languages Patanjali has to express it in Sanskrit as the Bible is in Hebrew And who knows tomorrow English will vanish Sanskrit will vanish and some other language may come How do we know You know there is a vast difference between old English and new English Another few million years have to go to tell us Yes There was some English language in those days Now we know that Latin is closer to Sanskrit and the origin of English is Latin If you have broader mind think in that manner so it is not my language or your language We all have forgotten the ancient language There is not Indian cloud or British cloud or my cloud or your cloud Everything is the same Everywhere clouds are the same Land is the same - only geographically we divide The land is one We have demarshycated and differentiated So we fight The man-made countries fight We need that broad mindedness and nothing else

            And generosity

            Geetaji Absolutely It is the chance given to learn yoga Do we not learn modem medical science If you have a great chance in any field learn We can study all the religions Nobody stops us from learnshying Our life is so small and knowledge is so vast that we cannot learn everything Thats why at the end Upanishad says life is so small the knowledge is so vast so let us have that faith and proceed with that understanding Yoga is the subject which makes you to understand the very self the soul The origin the base the foundation What we need is a broad frame for mind

            There are so many similarities and nearshyness to all the religions but we miss to see that When you begin to study and comshypare you feel somewhere they are very close to each other You will fmd the founshydation is the same Christ talks about the Ten Commandments which are very close to yama and niyama He didnt say Be violent Otherwise he would have taken the opposite step He says be non-violent and Patanjali too says be non-violent To be humanitarian we have to be non-violent otherwise we will end up with the destmcshytion only

            Human beings are the same their emoshytions are the same The six enemies of every human being are the same to whichever class caste country religion belongs to Anger desire delusion greed pride jealousy aU these are common in evelyone Ifyou have anger you are going to have high blood pressure you are going to have a cardiac problem You are going to have fami~y problems because its your anger You fight with each other Does the anger say that you belong to this country or that sect so it would not affect you So the human problems are the same which are invited by us

            And we mistrust each other

            Geetaji Yes We dont tmst each other

            Iyengar Yoga News No2 8 Winter 2002

            We have no faith in each other Ifwe dont trust people we are going to land up with all the problems Somewhere you need to have love Somewhere you need to have trust Somewhere you need to have faith friendliness So if you have an association fight but be friendly Thats all at the end of the day we have to conclude Fight It doesnt matter But the fighting should be constructive Because that blings the inner hidden misunderstandings to the surrace It brings more transparency and then you are friendly Thats maturity And the matushylity tenninates into proper solution

            So yoga teaches this maturity To whichever religion one belongs to yoga teaches us to be friendly compassionate kind happy It teaches us to be indifferent and unattached when there is a wrong approach like dishonesty mistrust etc

            Today if you only have four people in the association the four will work in such a manner that there is no tussle There is no fight But then as the association grows bigger and bigger in its size we need to have some laws and regulations so that it brings haIIDony

            In the early days recognised teachers were very few Even I was recognised as a teacher I was not a master when I was recognised in 1961 Officially I became a teacher in 1961 It was not in 1961 that I was absolutely a mature yoga teacher and that I knew everything But Guruji trusted He told me that up to a certain point I can teach He was guiding me If a person had the problem if it was within my capacity he would say Teach but if a person had a serious problem then he would teach So similarly when a small group in uK was there he said ok - teach because someshywhere it has to reach the people One pershyson cannot go on But where there were problems he said not to touch such people They had to wait for Guruji to come and teach So in those days he had to recognise the teacher in that maimer Now we have to filter to a great extent

            Now there are too many teachers so we need to filter because they come with the ambition to become a yoga teacher and get the certificate More than the devotion there is ambition They are not basically devoted to yoga They just want certifishycates So we have to filter saying unless you are devoted dedicated to this - we wont And now Guruji has lessened the period between two levels He says youngsters are taking interest so let us not give a big gap because when youngsters want to pick up let us have a small gap Let them get the certificate If at the age of twenty-five they want to have Intennediate Junior or Senior - fme If they are performing well let us give them a cershytificate But at the same time Guruji is the one who is saying that the certificate is not the end of it Certificate is the beginning of knowledge You are certified to foster the knowledge and experience because if you are not a certified teacher you are just a student Fine - I will say you are just a stushydent you learn this much that is enough for you But if you are a teacher you need to have this knowledge So its the beginshyning of knowledge So you can infonn them like that those who argue with you

            And why that kind of binding is required Yes always you have to have a binding with a guru to know the Oligin of it You know junk food is bad You know that fast food is bad for the health You understand that junk food fast food is hannful to the body You want to have fresh food You want to have good food rightly balanced food etc Then is it not needed in yoga too Suppose if they are certified through Iyengar and also certified by someone else Are they not making junk food there Is it not just a fast food there that you have got a certificate from Iyengar and you have a certificate from someone else Certification courses are given everyshywhere so you may gather another ten cershytificates Are you not going to make a junk of it and land up with all the problems because nothing is clear to you though you are certified And even if you are not

            Iyengar Yoga News No2 9 Winter 2002

            given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

            You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

            were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

            Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

            Iyengar Yoga News No2 10 Winter 2002

            body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

            Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

            That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

            Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

            those days in the whole of India

            There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

            Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

            Iyengar Yo a News No2 11

            certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

            Winter 2002

            live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

            Iyengar Yoga News No2

            the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

            So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

            THE LIGHT ON YOGA RESEARCH TRUST

            Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

            The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

            ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

            Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

            Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

            Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

            tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

            Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

            Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

            The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

            wwwbksiyengarcom

            Iyengar Yoga News No2 13 Winter 2002

            SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

            A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

            Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

            The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

            those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

            Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

            Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

            (sleep)

            SAVASANA THE BRAIN AND CONSCIOUSNESS

            Joe Burn takes a close look at Savasana

            When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

            opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

            brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

            and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

            15 Winter 2002

            will be no injuries This mechanistic approach must be applied t the brain as well as the body

            Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

            the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

            In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

            These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

            IYN READERS QUESTIONNAIRE - RESULTS

            Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

            survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

            e

            The questiolIDaire was answered by 33 people This represents a reply rate of

            13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

            What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

            The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

            ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

            What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

            group that dropped in on classes at ranshydom

            - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

            - Money sent to Indian charities (eg those helping children)

            - Affiliation to the British Wheel of Yoga

            - Yoga Holidays - To be a good example ofYogic attitude

            Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

            Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

            munity 3 To be a part of a professional teaching

            association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

            Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

            Conventions would you pefe~ 1 One convention for practitioners and

            Iyengar Yoga News No2 17 Winter 2002

            one for teachers at different times of year

            1 One convention for practitioners and one for teachers rum1ing back to back

            3 A single annual convention open to all practitioner

            What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

            How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

            What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

            4 Personal accounts of practiceteachshymg

            6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

            It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

            What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

            REPORT FROM THE UNITY GROUP

            Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

            new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

            The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

            Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

            Iyengar Yoga News No2 18 Winter 2002

            A LllTLE DETACHMENT

            Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

            One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

            Liz Brown

            Imust confess that I almo t didnt go TI1 thought of being part of a class of

            several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

            Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

            The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

            -

            vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

            The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

            Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

            Palace campsite it was hard to believe that we were surrounded by London

            This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

            19

            with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

            For myself not understanding most of

            Winter 2002

            the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

            The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

            In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

            Some gntmbles surfaced about these

            The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

            I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

            There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

            Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

            thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

            Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

            Liz Brown

            There are still copies of the

            Jubilee videos for sale - see page 34 for details on how

            to order

            afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

            r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

            Iyengar Yoga News No2

            i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

            Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

            20 Winter 2002

            Some Reflections on Spirituality and Iyengar Yoga Practitioners

            Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

            The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

            (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

            M any readers of Iyengar Yoga News were present at the Jubilee

            Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

            Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

            practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

            For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

            Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

            The concept of spirituality is very vague Many popular definitions

            Iyengar Yoga News No2 21 Winter 2002

            involve the ideas of higher meaning r higher alues to human Life as

            importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

            [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

            I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

            Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

            Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

            L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

            [Yoga is an antidote to current conshysumer values

            It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

            One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

            many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

            Iyengar Yoga General Practitioners Popn

            ofUK

            319 45 8 Mult iple No re ligion

            154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

            1998 British Social Attitudes Survey

            As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

            The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

            While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

            People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

            Iyengar Yoga ew No2 22 Winter 2002

            23

            The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

            It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

            found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

            The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

            Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

            British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

            Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

            I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

            shassellenewco m beyahoocouk

            Iyengar Yoga News No2

            ---------

            IYENGAR YOGAAND LONDON

            Lorna Walker looks back on the first 50 years

            This year we are celebrating the Si lver Jubilee of the Teachers

            As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

            From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

            It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

            In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

            Iyengar Yoga News No2

            However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

            Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

            With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

            We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

            Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

            24 ------------------------------~

            -----

            THE CASE FOR MODERN YOGA

            Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

            Iyengar Yoga News

            On Friday th 20th and Saturday the 2 1st of September I was privileged

            to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

            1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

            I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

            No2 25

            there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

            Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

            Winter 2002

            therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

            h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

            he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

            Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

            the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

            If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

            Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

            BKSIYTA and LOYA(UK) annual conventions

            At the time of going to press application forms for these conventions were not ready to publish

            The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

            I engar Yoga News No2 26 Winter 2002

            Events Listings your guide to lye

            Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

            Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

            +- INSTITU T E -+

            Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

            Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

            Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

            - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

            Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

            ~ ar Yoga Institutes aroundl the country

            North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

            Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

            Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

            South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

            listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

            Iyengar Yoga News No2 28 Winter 2002

            POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

            What is the relationship between Iyengar Yoga Practitioners and the Guru

            Dominic Batten

            In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

            In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

            Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

            Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

            dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

            What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

            It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

            Tessa Martin

            I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

            Iyengar Yoga News No2 29 Winter 2002

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

            I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

            In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

            To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

            Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

            older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

            It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

            IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

            Roger Ash Wheeler

            After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

            Iyengar Yoga News No2 30 Winter 2002

            -

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

            well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

            Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

            In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

            Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

            Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

            Richard Agar Ward

            The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

            Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

            Iyengar Yoga News No2 31

            Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

            What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

            In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

            Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

            Winter 2002

            Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

            Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

            He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

            Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

            So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

            Astadala Yogama~a Fund Appeal Report - Brigid Philip

            The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

            You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

            Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

            - to create a fund to enable John Evans to assist with the next eleven volumes

            The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

            We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

            at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

            John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

            Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

            Thank you all for your interest and support

            Iyengar Yoga News No2 32 Winter 2002

            FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

            _iiiPaw~11

            going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

            Iyengar Yoga News No2 33

            Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

            A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

            Winter 2002

            Those of us who attended the Teachers Convention in Crystal Palace a couple

            of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

            After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

            Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

            think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

            Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

            The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

            Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

            YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

            (made out to BKSIYTA) to

            Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

            The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

            To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

            Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

            Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

            To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

            Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

            The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

            All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

            Iyengar Yoga News No2 34 Winter 2002

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            Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

            In Eating Fox three strands are woven in and out of each other India in all its chaotic

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            Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

            LOYA 2002 - THE YEAR OF THE BUTTOCK

            Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

            Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

            One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

            Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

            convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

            The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

            Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

            Iyengar Yoga News No2 36 Winter 2002

            were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

            The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

            So overall there was plenty to remember other than

            buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

            PREGNANCY WORKSHOP

            This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

            When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

            First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

            A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

            there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

            Particular cautions Corine suggested were

            Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

            The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

            Iyengar Yoga News No2 37 Winter 2002

            The sequence suggested as being suitable during pregshynancy IS

            Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

            Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

            Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

            to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

            Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

            In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

            Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

            These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

            (With thanks to Frances Homewood for the use of her notes)

            Iyengar Yoga News No2 38 Winter 2002

            OVA

            LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

            EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

            There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

            If you would like to apply please write to Jane Cornah (Treasurer)

            12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

            You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

            Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

            There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

            Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

            Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

            rachellovegroveemimusiccom

            LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

            Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

            philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

            alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

            cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

            rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

            Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

            I engar Yoga News No2 39 Winter 2002

            Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

            We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

            Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

            Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

            Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

            Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

            Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

            Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

            Rachel Lovegrove (Membership Secretary)

            Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

            Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

            Iyengar Yoga News No2 40 Winter 2002

            board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

            Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

            of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

            peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

            Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

            Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

            Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

            LOYA(UK) ACCOUNTS 142001 - 3132002

            Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

            Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

            Iyengar Yoga News No2 41 Winter 2002

            Reports from Affiliated Institutes - 20012002

            Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

            Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

            Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

            Institute of Iyengar Yoga in Sussex No report available at time 0[printing

            Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

            North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

            I engar Yoga News No2 42 Winter 2002

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

            flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

            Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

            Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

            SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

            South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

            Iyengar Yoga News No2 43 Winter 2002

            PrampampIdenl-Yogacharya BKS Iyengar

            Iyengar Yoga News - Teachers Section Winter 2002

            In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

            Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

            We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

            ENDORSEMENT

            Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

            We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

            BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

            Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

            This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

            Iyengar Yoga News No2 44 Teachers Section Winter 2002

            agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

            Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

            Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

            In 2002 some Authorities will demand either 7307

            or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

            Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

            We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

            It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

            BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

            r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

            The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

            _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

            Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

            practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

            The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

            The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

            This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

            Iyengar Yoga News No2 45 Teachers Section Winter 2002

            M RS

            Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

            Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

            Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

            Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

            I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

            To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

            Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

            We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

            I_engar Yoga News No2 46 Teachers Section Winter 2002

            I

            OUR NEW ASSE CO-ORDINATOR

            I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

            As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

            I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

            The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

            In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

            I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

            Iyengar Yoga News No2 47 Teachers Section Winter 2002

            including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

            Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

            years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

            As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

            ASSESSMENT CONGRATULATIONS

            Many congratulations to all who gained Junior Intermediate Certificates in 2002

            Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

            Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

            Thanks to all those who helped with organisation moderating assessing and catering

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

            Iyengar Yoga News No2 48 Teachers Section Winter 2002

            JUNIOR INTERMEDIATE ASSESSMENTS

            These will take place in March 2003

            Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

            Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

            NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

            Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

            If not then please contact the Junior Intennediate Assessment Organiser

            Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

            REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

            Region Date Organiser Moderator

            London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

            020 7372 2726

            London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

            REVALIDATION CHART

            Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

            19961991 1986 1981 1976 and earlier 2001 2006

            1997 1992 1987 1982 1977 2002 2007

            19981993198819831978 2003 2008

            1999 1994 1989 1984 1979 2004 2009

            2000 1995 1990 1985 1980 2005 2010

            I engar Yoga News No2 49 Teachers Section Winter 2002

            BKSIYTA Executive Committee 2002

            Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

            NorthampEast

            North amp West

            Central

            North Thames

            South Thames

            South amp West

            South Central

            Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

            Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

            Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

            Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

            Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

            Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

            Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

            Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

            Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

            Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

            Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

            Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

            Iy ngar Yoga News No2 50 Teachers Section Winter 2002

            INTRODUCTORY ASSESSORS December 2001

            AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

            TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

            BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

            TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

            Iyengar Yoga News No2 51 Teachers Section Winter 2002

            BKSIYTA - Extraordinary General Meeting

            An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

            Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

            to debate and vote on the motion that

            There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

            Applications for Classes at RIMYI Pune

            Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

            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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

            Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

            Please do not include photos or personal mail Applications are for individuals only - no groups

            Iyengar Yoga News No2 52 Teachers Section Winter 2002

            wwwbksiytacoukwwwloyaukfnet

            LOYA (UK) Website Local Classes Listings Service

            CitylLocality in which teaching

            Name Telephone

            Fax e-mail

            Teaching certificate held

            o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

            Classes (please continue as separate sheet as necessaty) Day Time Location Level

            I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

            Signed Date

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

            If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

            Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

            m tters

            Callers are welcome at our new premises in North London

            Monday-Friday P30 to 1730 Saturday1000 to 300 also open

            Sundays in November and December Other times by arranpment

            I I n

            matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

            enq uirlesOyoga matterscom

            o 8888 8588

            53 Winter 2002

            ADVERTISING in IYENGAR YOGA NEWS

            If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

            Joe Bum at joebumvirginnet or else by mail to

            IYN co 3 Finch Rd Cambridge CB4 3RB

            (telephone 01223 523410)

            Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

            Deadlines The deadline for the next issue of Iyengar Yoga News is

            7th April 2003

            NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

            Notices

            WANTED

            Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

            Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

            officebath-iyengar-yogacom

            Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

            Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

            The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

            Translation and commentary by Joe Bum Image supplied by Dale Rathbone

            Iyengar Yoga News No2 54 Winter 2002

            • front cover
            • pages 1-3
            • pages 4-12
            • pages 13-54
            • back cover

              teach but tomorrow ifsomebody questions what will you answer You have no cershytificate You have not been recognised by any teacher If tomorrow the question comes to you on what basis are you teachshying Who are you to teach How can we believe that what you are teaching is absolutely correct What is the answer When you have a certification you say here is my teacher and I have been taught This is guru and sisya relationship in this manner You are recognised as a student of Iyengar He is your teacher It is true that the recognition is required

              You cant call yourself a doctor unless you are certified Why do you go to university why do you take your certification there and then put up a board with your name on that you are a doctor Because you need to be recognised You might know very well about medicines but who will recognise you if you havent got the certificate And that makes us understand how to keep that path and the method pure If you are an Iyengar certified teacher you will be folshylowing the method given by your teacher your guru The method that is inclusive of all that is taught by your guru which includes the methodology the principles the technique the behaviour the character the thoughts the thinking process and the discipline Then you cannot go on the wrong path You will be questioned if you are on the wrong path since you are an Iyengar certified teacher As an Iyengar teacher one cannot go on an inunoral path One has to be ethical One has to have this bearing on the mind In Astadala Yogamala Vol 3 which will be published very soon Guruji says that the teachers are certified so that they have a chance to serve the society He is giving you a cershytificate so that you can help those who are suffering It is just the beginning to tread on the right path It is not that you are a master It is a chance given to you a green signal So you begin to learn begin to study begin to help That is why the comshymunity is required The association is required in order to protect the art to proshy

              tect the knowledge If I ask who are you you say you are so and so your parents are so and so That is how we recognise each other That is how we identifY each other That is how the community is formed You dont come from nowhere Nobody comes from nowhere There is always an origin and one needs to trace that origin

              Individually each one has to practise indishyvidually each one has to do yoga but among the yoga community or a yoga society there has to be inter-relationship Cornn1Unity is required for that More the individuality more the knowledge will be scattered It may get lost because oflack of communication Who has to protect it Something that is learnt something that is understood has to be protected In the scishyentific research what do we do Dont we keep records ofthe research because it will be helpful at any time to anyone The research work in every field is preserved The individual egoism may interfere to say that someone makes the particular disshycovery yet it is preserved because it is for the sake of the whole of humanity for the sake of the community

              So we have to see this when we are formshying this community We have to undershystand each other and not fight Associations are not there to fight Then it is not an association What do you mean by association You have to associate with each other You have to come together When two people come together they may fight but in the fighting one has to sort out the problem too because they are associatshyed To quarrel or fight is human nature The difference of opinion will be there but you form an association so that you come together You sort out the problem you communicate your opinions Because of this one person our Guruji who has given so much to us we come together under his umbrella It is a kind of umbrella he has formed He has given shelter so that we can protect ourselves Whether it is for our health or for our spirituality or for our

              7 Winter 2002

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

              evolution whatever but come under one umbrella to work in this manner to give it to others That is why there is a guru and sisya relationship There has to be respect It has to be given to the next generation Who has to pass on the knowledge the art We all may perish but art science and phishylosophy do not die It never happens Therefore it is better that we give it to someone else who will carry on That is what has been said in the Taittiriya Upanishad The gum says to the sisya Your study is over Now you go and get married have children Why So that you can pass on the knowledge The thread of knowledge should not be broken

              Some people do not want to do yoga since they believe it is a religion it is in Sanskrit etc

              Geetaji Gumji has often said that Y goga is sanatana dhanna It is not Hinduism or any other ism It is something eternal Sanatana means eternal Dharma is relishygion which uplifts human beings This eternal knowledge was there always It was always existing and which is now expressed in different languages Patanjali has to express it in Sanskrit as the Bible is in Hebrew And who knows tomorrow English will vanish Sanskrit will vanish and some other language may come How do we know You know there is a vast difference between old English and new English Another few million years have to go to tell us Yes There was some English language in those days Now we know that Latin is closer to Sanskrit and the origin of English is Latin If you have broader mind think in that manner so it is not my language or your language We all have forgotten the ancient language There is not Indian cloud or British cloud or my cloud or your cloud Everything is the same Everywhere clouds are the same Land is the same - only geographically we divide The land is one We have demarshycated and differentiated So we fight The man-made countries fight We need that broad mindedness and nothing else

              And generosity

              Geetaji Absolutely It is the chance given to learn yoga Do we not learn modem medical science If you have a great chance in any field learn We can study all the religions Nobody stops us from learnshying Our life is so small and knowledge is so vast that we cannot learn everything Thats why at the end Upanishad says life is so small the knowledge is so vast so let us have that faith and proceed with that understanding Yoga is the subject which makes you to understand the very self the soul The origin the base the foundation What we need is a broad frame for mind

              There are so many similarities and nearshyness to all the religions but we miss to see that When you begin to study and comshypare you feel somewhere they are very close to each other You will fmd the founshydation is the same Christ talks about the Ten Commandments which are very close to yama and niyama He didnt say Be violent Otherwise he would have taken the opposite step He says be non-violent and Patanjali too says be non-violent To be humanitarian we have to be non-violent otherwise we will end up with the destmcshytion only

              Human beings are the same their emoshytions are the same The six enemies of every human being are the same to whichever class caste country religion belongs to Anger desire delusion greed pride jealousy aU these are common in evelyone Ifyou have anger you are going to have high blood pressure you are going to have a cardiac problem You are going to have fami~y problems because its your anger You fight with each other Does the anger say that you belong to this country or that sect so it would not affect you So the human problems are the same which are invited by us

              And we mistrust each other

              Geetaji Yes We dont tmst each other

              Iyengar Yoga News No2 8 Winter 2002

              We have no faith in each other Ifwe dont trust people we are going to land up with all the problems Somewhere you need to have love Somewhere you need to have trust Somewhere you need to have faith friendliness So if you have an association fight but be friendly Thats all at the end of the day we have to conclude Fight It doesnt matter But the fighting should be constructive Because that blings the inner hidden misunderstandings to the surrace It brings more transparency and then you are friendly Thats maturity And the matushylity tenninates into proper solution

              So yoga teaches this maturity To whichever religion one belongs to yoga teaches us to be friendly compassionate kind happy It teaches us to be indifferent and unattached when there is a wrong approach like dishonesty mistrust etc

              Today if you only have four people in the association the four will work in such a manner that there is no tussle There is no fight But then as the association grows bigger and bigger in its size we need to have some laws and regulations so that it brings haIIDony

              In the early days recognised teachers were very few Even I was recognised as a teacher I was not a master when I was recognised in 1961 Officially I became a teacher in 1961 It was not in 1961 that I was absolutely a mature yoga teacher and that I knew everything But Guruji trusted He told me that up to a certain point I can teach He was guiding me If a person had the problem if it was within my capacity he would say Teach but if a person had a serious problem then he would teach So similarly when a small group in uK was there he said ok - teach because someshywhere it has to reach the people One pershyson cannot go on But where there were problems he said not to touch such people They had to wait for Guruji to come and teach So in those days he had to recognise the teacher in that maimer Now we have to filter to a great extent

              Now there are too many teachers so we need to filter because they come with the ambition to become a yoga teacher and get the certificate More than the devotion there is ambition They are not basically devoted to yoga They just want certifishycates So we have to filter saying unless you are devoted dedicated to this - we wont And now Guruji has lessened the period between two levels He says youngsters are taking interest so let us not give a big gap because when youngsters want to pick up let us have a small gap Let them get the certificate If at the age of twenty-five they want to have Intennediate Junior or Senior - fme If they are performing well let us give them a cershytificate But at the same time Guruji is the one who is saying that the certificate is not the end of it Certificate is the beginning of knowledge You are certified to foster the knowledge and experience because if you are not a certified teacher you are just a student Fine - I will say you are just a stushydent you learn this much that is enough for you But if you are a teacher you need to have this knowledge So its the beginshyning of knowledge So you can infonn them like that those who argue with you

              And why that kind of binding is required Yes always you have to have a binding with a guru to know the Oligin of it You know junk food is bad You know that fast food is bad for the health You understand that junk food fast food is hannful to the body You want to have fresh food You want to have good food rightly balanced food etc Then is it not needed in yoga too Suppose if they are certified through Iyengar and also certified by someone else Are they not making junk food there Is it not just a fast food there that you have got a certificate from Iyengar and you have a certificate from someone else Certification courses are given everyshywhere so you may gather another ten cershytificates Are you not going to make a junk of it and land up with all the problems because nothing is clear to you though you are certified And even if you are not

              Iyengar Yoga News No2 9 Winter 2002

              given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

              You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

              were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

              Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

              Iyengar Yoga News No2 10 Winter 2002

              body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

              Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

              That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

              Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

              those days in the whole of India

              There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

              Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

              Iyengar Yo a News No2 11

              certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

              Winter 2002

              live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

              Iyengar Yoga News No2

              the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

              So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

              THE LIGHT ON YOGA RESEARCH TRUST

              Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

              The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

              ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

              Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

              Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

              Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

              tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

              Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

              Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

              The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

              wwwbksiyengarcom

              Iyengar Yoga News No2 13 Winter 2002

              SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

              A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

              Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

              The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

              those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

              Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

              Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

              (sleep)

              SAVASANA THE BRAIN AND CONSCIOUSNESS

              Joe Burn takes a close look at Savasana

              When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

              opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

              brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

              and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

              15 Winter 2002

              will be no injuries This mechanistic approach must be applied t the brain as well as the body

              Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

              the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

              In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

              These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

              IYN READERS QUESTIONNAIRE - RESULTS

              Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

              survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

              e

              The questiolIDaire was answered by 33 people This represents a reply rate of

              13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

              What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

              The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

              ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

              What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

              group that dropped in on classes at ranshydom

              - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

              - Money sent to Indian charities (eg those helping children)

              - Affiliation to the British Wheel of Yoga

              - Yoga Holidays - To be a good example ofYogic attitude

              Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

              Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

              munity 3 To be a part of a professional teaching

              association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

              Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

              Conventions would you pefe~ 1 One convention for practitioners and

              Iyengar Yoga News No2 17 Winter 2002

              one for teachers at different times of year

              1 One convention for practitioners and one for teachers rum1ing back to back

              3 A single annual convention open to all practitioner

              What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

              How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

              What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

              4 Personal accounts of practiceteachshymg

              6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

              It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

              What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

              REPORT FROM THE UNITY GROUP

              Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

              new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

              The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

              Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

              Iyengar Yoga News No2 18 Winter 2002

              A LllTLE DETACHMENT

              Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

              One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

              Liz Brown

              Imust confess that I almo t didnt go TI1 thought of being part of a class of

              several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

              Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

              The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

              -

              vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

              The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

              Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

              Palace campsite it was hard to believe that we were surrounded by London

              This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

              19

              with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

              For myself not understanding most of

              Winter 2002

              the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

              The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

              In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

              Some gntmbles surfaced about these

              The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

              I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

              There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

              Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

              thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

              Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

              Liz Brown

              There are still copies of the

              Jubilee videos for sale - see page 34 for details on how

              to order

              afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

              r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

              Iyengar Yoga News No2

              i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

              Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

              20 Winter 2002

              Some Reflections on Spirituality and Iyengar Yoga Practitioners

              Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

              The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

              (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

              M any readers of Iyengar Yoga News were present at the Jubilee

              Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

              Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

              practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

              For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

              Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

              The concept of spirituality is very vague Many popular definitions

              Iyengar Yoga News No2 21 Winter 2002

              involve the ideas of higher meaning r higher alues to human Life as

              importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

              [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

              I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

              Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

              Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

              L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

              [Yoga is an antidote to current conshysumer values

              It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

              One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

              many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

              Iyengar Yoga General Practitioners Popn

              ofUK

              319 45 8 Mult iple No re ligion

              154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

              1998 British Social Attitudes Survey

              As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

              The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

              While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

              People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

              Iyengar Yoga ew No2 22 Winter 2002

              23

              The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

              It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

              found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

              The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

              Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

              British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

              Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

              I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

              shassellenewco m beyahoocouk

              Iyengar Yoga News No2

              ---------

              IYENGAR YOGAAND LONDON

              Lorna Walker looks back on the first 50 years

              This year we are celebrating the Si lver Jubilee of the Teachers

              As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

              From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

              It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

              In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

              Iyengar Yoga News No2

              However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

              Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

              With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

              We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

              Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

              24 ------------------------------~

              -----

              THE CASE FOR MODERN YOGA

              Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

              Iyengar Yoga News

              On Friday th 20th and Saturday the 2 1st of September I was privileged

              to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

              1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

              I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

              No2 25

              there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

              Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

              Winter 2002

              therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

              h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

              he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

              Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

              the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

              If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

              Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

              BKSIYTA and LOYA(UK) annual conventions

              At the time of going to press application forms for these conventions were not ready to publish

              The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

              I engar Yoga News No2 26 Winter 2002

              Events Listings your guide to lye

              Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

              Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

              +- INSTITU T E -+

              Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

              Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

              Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

              - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

              Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

              ~ ar Yoga Institutes aroundl the country

              North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

              Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

              Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

              South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

              listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

              Iyengar Yoga News No2 28 Winter 2002

              POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

              What is the relationship between Iyengar Yoga Practitioners and the Guru

              Dominic Batten

              In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

              In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

              Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

              Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

              dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

              What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

              It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

              Tessa Martin

              I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

              Iyengar Yoga News No2 29 Winter 2002

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

              I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

              In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

              To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

              Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

              older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

              It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

              IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

              Roger Ash Wheeler

              After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

              Iyengar Yoga News No2 30 Winter 2002

              -

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

              well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

              Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

              In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

              Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

              Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

              Richard Agar Ward

              The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

              Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

              Iyengar Yoga News No2 31

              Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

              What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

              In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

              Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

              Winter 2002

              Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

              Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

              He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

              Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

              So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

              Astadala Yogama~a Fund Appeal Report - Brigid Philip

              The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

              You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

              Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

              - to create a fund to enable John Evans to assist with the next eleven volumes

              The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

              We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

              at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

              John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

              Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

              Thank you all for your interest and support

              Iyengar Yoga News No2 32 Winter 2002

              FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

              _iiiPaw~11

              going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

              Iyengar Yoga News No2 33

              Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

              A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

              Winter 2002

              Those of us who attended the Teachers Convention in Crystal Palace a couple

              of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

              After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

              Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

              think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

              Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

              The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

              Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

              YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

              (made out to BKSIYTA) to

              Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

              The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

              To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

              Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

              Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

              To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

              Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

              The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

              All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

              Iyengar Yoga News No2 34 Winter 2002

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              Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

              In Eating Fox three strands are woven in and out of each other India in all its chaotic

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              (review in Iyengar Yoga News Spring 2002)

              Copies can be obtained from Ros Morpeth 3 The Old School

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              Send details of your name address (includshying postcode) and telephone number includshying a delivery address if different Cheques

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              Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

              LOYA 2002 - THE YEAR OF THE BUTTOCK

              Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

              Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

              One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

              Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

              convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

              The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

              Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

              Iyengar Yoga News No2 36 Winter 2002

              were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

              The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

              So overall there was plenty to remember other than

              buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

              PREGNANCY WORKSHOP

              This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

              When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

              First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

              A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

              there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

              Particular cautions Corine suggested were

              Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

              The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

              Iyengar Yoga News No2 37 Winter 2002

              The sequence suggested as being suitable during pregshynancy IS

              Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

              Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

              Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

              to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

              Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

              In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

              Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

              These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

              (With thanks to Frances Homewood for the use of her notes)

              Iyengar Yoga News No2 38 Winter 2002

              OVA

              LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

              EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

              There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

              If you would like to apply please write to Jane Cornah (Treasurer)

              12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

              You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

              Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

              There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

              Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

              Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

              rachellovegroveemimusiccom

              LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

              Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

              philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

              alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

              cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

              rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

              Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

              I engar Yoga News No2 39 Winter 2002

              Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

              We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

              Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

              Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

              Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

              Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

              Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

              Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

              Rachel Lovegrove (Membership Secretary)

              Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

              Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

              Iyengar Yoga News No2 40 Winter 2002

              board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

              Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

              of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

              peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

              Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

              Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

              Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

              LOYA(UK) ACCOUNTS 142001 - 3132002

              Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

              Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

              Iyengar Yoga News No2 41 Winter 2002

              Reports from Affiliated Institutes - 20012002

              Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

              Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

              Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

              Institute of Iyengar Yoga in Sussex No report available at time 0[printing

              Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

              North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

              I engar Yoga News No2 42 Winter 2002

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

              flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

              Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

              Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

              SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

              South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

              Iyengar Yoga News No2 43 Winter 2002

              PrampampIdenl-Yogacharya BKS Iyengar

              Iyengar Yoga News - Teachers Section Winter 2002

              In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

              Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

              We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

              ENDORSEMENT

              Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

              We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

              BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

              Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

              This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

              Iyengar Yoga News No2 44 Teachers Section Winter 2002

              agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

              Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

              Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

              In 2002 some Authorities will demand either 7307

              or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

              Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

              We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

              It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

              BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

              r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

              The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

              _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

              Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

              practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

              The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

              The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

              This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

              Iyengar Yoga News No2 45 Teachers Section Winter 2002

              M RS

              Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

              Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

              Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

              Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

              I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

              To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

              Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

              We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

              I_engar Yoga News No2 46 Teachers Section Winter 2002

              I

              OUR NEW ASSE CO-ORDINATOR

              I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

              As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

              I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

              The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

              In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

              I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

              Iyengar Yoga News No2 47 Teachers Section Winter 2002

              including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

              Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

              years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

              As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

              ASSESSMENT CONGRATULATIONS

              Many congratulations to all who gained Junior Intermediate Certificates in 2002

              Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

              Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

              Thanks to all those who helped with organisation moderating assessing and catering

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

              Iyengar Yoga News No2 48 Teachers Section Winter 2002

              JUNIOR INTERMEDIATE ASSESSMENTS

              These will take place in March 2003

              Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

              Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

              NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

              Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

              If not then please contact the Junior Intennediate Assessment Organiser

              Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

              REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

              Region Date Organiser Moderator

              London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

              020 7372 2726

              London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

              REVALIDATION CHART

              Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

              19961991 1986 1981 1976 and earlier 2001 2006

              1997 1992 1987 1982 1977 2002 2007

              19981993198819831978 2003 2008

              1999 1994 1989 1984 1979 2004 2009

              2000 1995 1990 1985 1980 2005 2010

              I engar Yoga News No2 49 Teachers Section Winter 2002

              BKSIYTA Executive Committee 2002

              Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

              NorthampEast

              North amp West

              Central

              North Thames

              South Thames

              South amp West

              South Central

              Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

              Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

              Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

              Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

              Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

              Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

              Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

              Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

              Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

              Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

              Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

              Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

              Iy ngar Yoga News No2 50 Teachers Section Winter 2002

              INTRODUCTORY ASSESSORS December 2001

              AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

              TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

              BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

              TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

              Iyengar Yoga News No2 51 Teachers Section Winter 2002

              BKSIYTA - Extraordinary General Meeting

              An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

              Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

              to debate and vote on the motion that

              There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

              Applications for Classes at RIMYI Pune

              Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

              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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

              Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

              Please do not include photos or personal mail Applications are for individuals only - no groups

              Iyengar Yoga News No2 52 Teachers Section Winter 2002

              wwwbksiytacoukwwwloyaukfnet

              LOYA (UK) Website Local Classes Listings Service

              CitylLocality in which teaching

              Name Telephone

              Fax e-mail

              Teaching certificate held

              o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

              Classes (please continue as separate sheet as necessaty) Day Time Location Level

              I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

              Signed Date

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

              If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

              Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

              m tters

              Callers are welcome at our new premises in North London

              Monday-Friday P30 to 1730 Saturday1000 to 300 also open

              Sundays in November and December Other times by arranpment

              I I n

              matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

              enq uirlesOyoga matterscom

              o 8888 8588

              53 Winter 2002

              ADVERTISING in IYENGAR YOGA NEWS

              If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

              Joe Bum at joebumvirginnet or else by mail to

              IYN co 3 Finch Rd Cambridge CB4 3RB

              (telephone 01223 523410)

              Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

              Deadlines The deadline for the next issue of Iyengar Yoga News is

              7th April 2003

              NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

              Notices

              WANTED

              Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

              Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

              officebath-iyengar-yogacom

              Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

              Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

              The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

              Translation and commentary by Joe Bum Image supplied by Dale Rathbone

              Iyengar Yoga News No2 54 Winter 2002

              • front cover
              • pages 1-3
              • pages 4-12
              • pages 13-54
              • back cover

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

                evolution whatever but come under one umbrella to work in this manner to give it to others That is why there is a guru and sisya relationship There has to be respect It has to be given to the next generation Who has to pass on the knowledge the art We all may perish but art science and phishylosophy do not die It never happens Therefore it is better that we give it to someone else who will carry on That is what has been said in the Taittiriya Upanishad The gum says to the sisya Your study is over Now you go and get married have children Why So that you can pass on the knowledge The thread of knowledge should not be broken

                Some people do not want to do yoga since they believe it is a religion it is in Sanskrit etc

                Geetaji Gumji has often said that Y goga is sanatana dhanna It is not Hinduism or any other ism It is something eternal Sanatana means eternal Dharma is relishygion which uplifts human beings This eternal knowledge was there always It was always existing and which is now expressed in different languages Patanjali has to express it in Sanskrit as the Bible is in Hebrew And who knows tomorrow English will vanish Sanskrit will vanish and some other language may come How do we know You know there is a vast difference between old English and new English Another few million years have to go to tell us Yes There was some English language in those days Now we know that Latin is closer to Sanskrit and the origin of English is Latin If you have broader mind think in that manner so it is not my language or your language We all have forgotten the ancient language There is not Indian cloud or British cloud or my cloud or your cloud Everything is the same Everywhere clouds are the same Land is the same - only geographically we divide The land is one We have demarshycated and differentiated So we fight The man-made countries fight We need that broad mindedness and nothing else

                And generosity

                Geetaji Absolutely It is the chance given to learn yoga Do we not learn modem medical science If you have a great chance in any field learn We can study all the religions Nobody stops us from learnshying Our life is so small and knowledge is so vast that we cannot learn everything Thats why at the end Upanishad says life is so small the knowledge is so vast so let us have that faith and proceed with that understanding Yoga is the subject which makes you to understand the very self the soul The origin the base the foundation What we need is a broad frame for mind

                There are so many similarities and nearshyness to all the religions but we miss to see that When you begin to study and comshypare you feel somewhere they are very close to each other You will fmd the founshydation is the same Christ talks about the Ten Commandments which are very close to yama and niyama He didnt say Be violent Otherwise he would have taken the opposite step He says be non-violent and Patanjali too says be non-violent To be humanitarian we have to be non-violent otherwise we will end up with the destmcshytion only

                Human beings are the same their emoshytions are the same The six enemies of every human being are the same to whichever class caste country religion belongs to Anger desire delusion greed pride jealousy aU these are common in evelyone Ifyou have anger you are going to have high blood pressure you are going to have a cardiac problem You are going to have fami~y problems because its your anger You fight with each other Does the anger say that you belong to this country or that sect so it would not affect you So the human problems are the same which are invited by us

                And we mistrust each other

                Geetaji Yes We dont tmst each other

                Iyengar Yoga News No2 8 Winter 2002

                We have no faith in each other Ifwe dont trust people we are going to land up with all the problems Somewhere you need to have love Somewhere you need to have trust Somewhere you need to have faith friendliness So if you have an association fight but be friendly Thats all at the end of the day we have to conclude Fight It doesnt matter But the fighting should be constructive Because that blings the inner hidden misunderstandings to the surrace It brings more transparency and then you are friendly Thats maturity And the matushylity tenninates into proper solution

                So yoga teaches this maturity To whichever religion one belongs to yoga teaches us to be friendly compassionate kind happy It teaches us to be indifferent and unattached when there is a wrong approach like dishonesty mistrust etc

                Today if you only have four people in the association the four will work in such a manner that there is no tussle There is no fight But then as the association grows bigger and bigger in its size we need to have some laws and regulations so that it brings haIIDony

                In the early days recognised teachers were very few Even I was recognised as a teacher I was not a master when I was recognised in 1961 Officially I became a teacher in 1961 It was not in 1961 that I was absolutely a mature yoga teacher and that I knew everything But Guruji trusted He told me that up to a certain point I can teach He was guiding me If a person had the problem if it was within my capacity he would say Teach but if a person had a serious problem then he would teach So similarly when a small group in uK was there he said ok - teach because someshywhere it has to reach the people One pershyson cannot go on But where there were problems he said not to touch such people They had to wait for Guruji to come and teach So in those days he had to recognise the teacher in that maimer Now we have to filter to a great extent

                Now there are too many teachers so we need to filter because they come with the ambition to become a yoga teacher and get the certificate More than the devotion there is ambition They are not basically devoted to yoga They just want certifishycates So we have to filter saying unless you are devoted dedicated to this - we wont And now Guruji has lessened the period between two levels He says youngsters are taking interest so let us not give a big gap because when youngsters want to pick up let us have a small gap Let them get the certificate If at the age of twenty-five they want to have Intennediate Junior or Senior - fme If they are performing well let us give them a cershytificate But at the same time Guruji is the one who is saying that the certificate is not the end of it Certificate is the beginning of knowledge You are certified to foster the knowledge and experience because if you are not a certified teacher you are just a student Fine - I will say you are just a stushydent you learn this much that is enough for you But if you are a teacher you need to have this knowledge So its the beginshyning of knowledge So you can infonn them like that those who argue with you

                And why that kind of binding is required Yes always you have to have a binding with a guru to know the Oligin of it You know junk food is bad You know that fast food is bad for the health You understand that junk food fast food is hannful to the body You want to have fresh food You want to have good food rightly balanced food etc Then is it not needed in yoga too Suppose if they are certified through Iyengar and also certified by someone else Are they not making junk food there Is it not just a fast food there that you have got a certificate from Iyengar and you have a certificate from someone else Certification courses are given everyshywhere so you may gather another ten cershytificates Are you not going to make a junk of it and land up with all the problems because nothing is clear to you though you are certified And even if you are not

                Iyengar Yoga News No2 9 Winter 2002

                given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

                You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

                were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

                Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

                Iyengar Yoga News No2 10 Winter 2002

                body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

                Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

                That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

                Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

                those days in the whole of India

                There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

                Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

                Iyengar Yo a News No2 11

                certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

                Winter 2002

                live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

                Iyengar Yoga News No2

                the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

                So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

                THE LIGHT ON YOGA RESEARCH TRUST

                Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

                The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

                ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

                Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

                Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

                Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

                tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

                Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

                Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

                The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

                wwwbksiyengarcom

                Iyengar Yoga News No2 13 Winter 2002

                SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

                A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

                Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

                The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

                those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

                Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

                Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

                (sleep)

                SAVASANA THE BRAIN AND CONSCIOUSNESS

                Joe Burn takes a close look at Savasana

                When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

                opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

                brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

                and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

                15 Winter 2002

                will be no injuries This mechanistic approach must be applied t the brain as well as the body

                Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

                the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

                In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

                These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

                IYN READERS QUESTIONNAIRE - RESULTS

                Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

                survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

                e

                The questiolIDaire was answered by 33 people This represents a reply rate of

                13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

                What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

                The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

                ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

                What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

                group that dropped in on classes at ranshydom

                - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

                - Money sent to Indian charities (eg those helping children)

                - Affiliation to the British Wheel of Yoga

                - Yoga Holidays - To be a good example ofYogic attitude

                Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

                Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

                munity 3 To be a part of a professional teaching

                association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

                Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

                Conventions would you pefe~ 1 One convention for practitioners and

                Iyengar Yoga News No2 17 Winter 2002

                one for teachers at different times of year

                1 One convention for practitioners and one for teachers rum1ing back to back

                3 A single annual convention open to all practitioner

                What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

                How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

                What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

                4 Personal accounts of practiceteachshymg

                6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

                It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

                What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

                REPORT FROM THE UNITY GROUP

                Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

                new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

                The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

                Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

                Iyengar Yoga News No2 18 Winter 2002

                A LllTLE DETACHMENT

                Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

                One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

                Liz Brown

                Imust confess that I almo t didnt go TI1 thought of being part of a class of

                several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

                Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

                The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

                -

                vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

                The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

                Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

                Palace campsite it was hard to believe that we were surrounded by London

                This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

                19

                with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

                For myself not understanding most of

                Winter 2002

                the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

                The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

                In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

                Some gntmbles surfaced about these

                The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

                I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

                There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

                Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

                thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

                Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

                Liz Brown

                There are still copies of the

                Jubilee videos for sale - see page 34 for details on how

                to order

                afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

                r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

                Iyengar Yoga News No2

                i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

                Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

                20 Winter 2002

                Some Reflections on Spirituality and Iyengar Yoga Practitioners

                Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

                The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

                (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

                M any readers of Iyengar Yoga News were present at the Jubilee

                Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

                Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

                practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

                For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

                Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

                The concept of spirituality is very vague Many popular definitions

                Iyengar Yoga News No2 21 Winter 2002

                involve the ideas of higher meaning r higher alues to human Life as

                importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

                [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

                I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

                Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

                Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

                L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

                [Yoga is an antidote to current conshysumer values

                It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

                One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

                many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

                Iyengar Yoga General Practitioners Popn

                ofUK

                319 45 8 Mult iple No re ligion

                154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

                1998 British Social Attitudes Survey

                As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

                The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

                While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

                People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

                Iyengar Yoga ew No2 22 Winter 2002

                23

                The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

                It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

                found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

                The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

                Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

                British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

                Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

                I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

                shassellenewco m beyahoocouk

                Iyengar Yoga News No2

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                IYENGAR YOGAAND LONDON

                Lorna Walker looks back on the first 50 years

                This year we are celebrating the Si lver Jubilee of the Teachers

                As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

                From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

                It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

                In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

                Iyengar Yoga News No2

                However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

                Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

                With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

                We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

                Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

                24 ------------------------------~

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                THE CASE FOR MODERN YOGA

                Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

                Iyengar Yoga News

                On Friday th 20th and Saturday the 2 1st of September I was privileged

                to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

                1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

                I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

                No2 25

                there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

                Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

                Winter 2002

                therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

                h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

                he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

                Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

                the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

                If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

                Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

                BKSIYTA and LOYA(UK) annual conventions

                At the time of going to press application forms for these conventions were not ready to publish

                The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

                I engar Yoga News No2 26 Winter 2002

                Events Listings your guide to lye

                Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

                Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

                +- INSTITU T E -+

                Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

                Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

                Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

                - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

                Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

                ~ ar Yoga Institutes aroundl the country

                North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

                Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

                Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

                South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

                listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

                Iyengar Yoga News No2 28 Winter 2002

                POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

                What is the relationship between Iyengar Yoga Practitioners and the Guru

                Dominic Batten

                In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

                In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

                Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

                Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

                dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

                What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

                It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

                Tessa Martin

                I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

                Iyengar Yoga News No2 29 Winter 2002

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

                I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

                In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

                To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

                Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

                older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

                It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

                IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

                Roger Ash Wheeler

                After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

                Iyengar Yoga News No2 30 Winter 2002

                -

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

                well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

                Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

                In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

                Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

                Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

                Richard Agar Ward

                The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

                Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

                Iyengar Yoga News No2 31

                Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

                What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

                In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

                Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

                Winter 2002

                Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

                Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

                He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

                Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

                So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

                Astadala Yogama~a Fund Appeal Report - Brigid Philip

                The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

                You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

                Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

                - to create a fund to enable John Evans to assist with the next eleven volumes

                The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

                We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

                at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

                John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

                Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

                Thank you all for your interest and support

                Iyengar Yoga News No2 32 Winter 2002

                FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

                _iiiPaw~11

                going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

                Iyengar Yoga News No2 33

                Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

                A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

                Winter 2002

                Those of us who attended the Teachers Convention in Crystal Palace a couple

                of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

                After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

                Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

                think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

                Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

                The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

                Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

                YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

                (made out to BKSIYTA) to

                Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

                The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

                To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

                Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

                Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

                To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

                Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

                The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

                All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

                Iyengar Yoga News No2 34 Winter 2002

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                Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

                In Eating Fox three strands are woven in and out of each other India in all its chaotic

                splendour the yoga with Iyengar and the personal journey 7J

                (review in Iyengar Yoga News Spring 2002)

                Copies can be obtained from Ros Morpeth 3 The Old School

                Norfolk Street Cambridge CB 1 2LE

                Send details of your name address (includshying postcode) and telephone number includshying a delivery address if different Cheques

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                YOGA HOLIDAYS Every Easter amp Summer

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                Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

                LOYA 2002 - THE YEAR OF THE BUTTOCK

                Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

                Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

                One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

                Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

                convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

                The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

                Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

                Iyengar Yoga News No2 36 Winter 2002

                were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

                The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

                So overall there was plenty to remember other than

                buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

                PREGNANCY WORKSHOP

                This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

                When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

                First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

                A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

                there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

                Particular cautions Corine suggested were

                Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

                The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

                Iyengar Yoga News No2 37 Winter 2002

                The sequence suggested as being suitable during pregshynancy IS

                Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

                Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

                Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

                to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

                Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

                In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

                Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

                These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

                (With thanks to Frances Homewood for the use of her notes)

                Iyengar Yoga News No2 38 Winter 2002

                OVA

                LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

                EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

                There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

                If you would like to apply please write to Jane Cornah (Treasurer)

                12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

                You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

                Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

                There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

                Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

                Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

                rachellovegroveemimusiccom

                LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

                Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

                philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

                alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

                cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

                rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

                Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

                I engar Yoga News No2 39 Winter 2002

                Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

                We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

                Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

                Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

                Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

                Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

                Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

                Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

                Rachel Lovegrove (Membership Secretary)

                Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

                Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

                Iyengar Yoga News No2 40 Winter 2002

                board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

                Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

                of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

                peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

                Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

                Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

                Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

                LOYA(UK) ACCOUNTS 142001 - 3132002

                Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

                Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

                Iyengar Yoga News No2 41 Winter 2002

                Reports from Affiliated Institutes - 20012002

                Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

                Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

                Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

                Institute of Iyengar Yoga in Sussex No report available at time 0[printing

                Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

                North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

                I engar Yoga News No2 42 Winter 2002

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

                flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

                Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

                Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

                SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

                South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

                Iyengar Yoga News No2 43 Winter 2002

                PrampampIdenl-Yogacharya BKS Iyengar

                Iyengar Yoga News - Teachers Section Winter 2002

                In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

                Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

                We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

                ENDORSEMENT

                Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

                We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

                BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

                Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

                This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

                Iyengar Yoga News No2 44 Teachers Section Winter 2002

                agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

                Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

                Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

                In 2002 some Authorities will demand either 7307

                or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

                Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

                We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

                It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

                BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

                r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

                The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

                _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

                Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

                practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

                The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

                The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

                This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

                Iyengar Yoga News No2 45 Teachers Section Winter 2002

                M RS

                Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

                Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

                Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

                Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

                I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

                To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

                Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

                We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

                I_engar Yoga News No2 46 Teachers Section Winter 2002

                I

                OUR NEW ASSE CO-ORDINATOR

                I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

                As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

                I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

                The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

                In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

                I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

                Iyengar Yoga News No2 47 Teachers Section Winter 2002

                including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

                Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

                years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

                As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

                ASSESSMENT CONGRATULATIONS

                Many congratulations to all who gained Junior Intermediate Certificates in 2002

                Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

                Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

                Thanks to all those who helped with organisation moderating assessing and catering

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

                Iyengar Yoga News No2 48 Teachers Section Winter 2002

                JUNIOR INTERMEDIATE ASSESSMENTS

                These will take place in March 2003

                Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

                Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

                NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

                Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

                If not then please contact the Junior Intennediate Assessment Organiser

                Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

                Region Date Organiser Moderator

                London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

                020 7372 2726

                London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

                REVALIDATION CHART

                Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

                19961991 1986 1981 1976 and earlier 2001 2006

                1997 1992 1987 1982 1977 2002 2007

                19981993198819831978 2003 2008

                1999 1994 1989 1984 1979 2004 2009

                2000 1995 1990 1985 1980 2005 2010

                I engar Yoga News No2 49 Teachers Section Winter 2002

                BKSIYTA Executive Committee 2002

                Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

                NorthampEast

                North amp West

                Central

                North Thames

                South Thames

                South amp West

                South Central

                Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

                Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

                Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

                Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

                Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

                Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

                Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

                Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

                Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

                Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

                Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

                Iy ngar Yoga News No2 50 Teachers Section Winter 2002

                INTRODUCTORY ASSESSORS December 2001

                AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

                TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

                BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

                TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

                Iyengar Yoga News No2 51 Teachers Section Winter 2002

                BKSIYTA - Extraordinary General Meeting

                An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

                Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

                to debate and vote on the motion that

                There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

                Applications for Classes at RIMYI Pune

                Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

                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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

                Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

                Please do not include photos or personal mail Applications are for individuals only - no groups

                Iyengar Yoga News No2 52 Teachers Section Winter 2002

                wwwbksiytacoukwwwloyaukfnet

                LOYA (UK) Website Local Classes Listings Service

                CitylLocality in which teaching

                Name Telephone

                Fax e-mail

                Teaching certificate held

                o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

                Classes (please continue as separate sheet as necessaty) Day Time Location Level

                I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

                Signed Date

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

                If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

                Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

                m tters

                Callers are welcome at our new premises in North London

                Monday-Friday P30 to 1730 Saturday1000 to 300 also open

                Sundays in November and December Other times by arranpment

                I I n

                matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

                enq uirlesOyoga matterscom

                o 8888 8588

                53 Winter 2002

                ADVERTISING in IYENGAR YOGA NEWS

                If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

                Joe Bum at joebumvirginnet or else by mail to

                IYN co 3 Finch Rd Cambridge CB4 3RB

                (telephone 01223 523410)

                Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

                Deadlines The deadline for the next issue of Iyengar Yoga News is

                7th April 2003

                NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

                Notices

                WANTED

                Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

                Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

                officebath-iyengar-yogacom

                Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

                Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

                The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

                Translation and commentary by Joe Bum Image supplied by Dale Rathbone

                Iyengar Yoga News No2 54 Winter 2002

                • front cover
                • pages 1-3
                • pages 4-12
                • pages 13-54
                • back cover

                  We have no faith in each other Ifwe dont trust people we are going to land up with all the problems Somewhere you need to have love Somewhere you need to have trust Somewhere you need to have faith friendliness So if you have an association fight but be friendly Thats all at the end of the day we have to conclude Fight It doesnt matter But the fighting should be constructive Because that blings the inner hidden misunderstandings to the surrace It brings more transparency and then you are friendly Thats maturity And the matushylity tenninates into proper solution

                  So yoga teaches this maturity To whichever religion one belongs to yoga teaches us to be friendly compassionate kind happy It teaches us to be indifferent and unattached when there is a wrong approach like dishonesty mistrust etc

                  Today if you only have four people in the association the four will work in such a manner that there is no tussle There is no fight But then as the association grows bigger and bigger in its size we need to have some laws and regulations so that it brings haIIDony

                  In the early days recognised teachers were very few Even I was recognised as a teacher I was not a master when I was recognised in 1961 Officially I became a teacher in 1961 It was not in 1961 that I was absolutely a mature yoga teacher and that I knew everything But Guruji trusted He told me that up to a certain point I can teach He was guiding me If a person had the problem if it was within my capacity he would say Teach but if a person had a serious problem then he would teach So similarly when a small group in uK was there he said ok - teach because someshywhere it has to reach the people One pershyson cannot go on But where there were problems he said not to touch such people They had to wait for Guruji to come and teach So in those days he had to recognise the teacher in that maimer Now we have to filter to a great extent

                  Now there are too many teachers so we need to filter because they come with the ambition to become a yoga teacher and get the certificate More than the devotion there is ambition They are not basically devoted to yoga They just want certifishycates So we have to filter saying unless you are devoted dedicated to this - we wont And now Guruji has lessened the period between two levels He says youngsters are taking interest so let us not give a big gap because when youngsters want to pick up let us have a small gap Let them get the certificate If at the age of twenty-five they want to have Intennediate Junior or Senior - fme If they are performing well let us give them a cershytificate But at the same time Guruji is the one who is saying that the certificate is not the end of it Certificate is the beginning of knowledge You are certified to foster the knowledge and experience because if you are not a certified teacher you are just a student Fine - I will say you are just a stushydent you learn this much that is enough for you But if you are a teacher you need to have this knowledge So its the beginshyning of knowledge So you can infonn them like that those who argue with you

                  And why that kind of binding is required Yes always you have to have a binding with a guru to know the Oligin of it You know junk food is bad You know that fast food is bad for the health You understand that junk food fast food is hannful to the body You want to have fresh food You want to have good food rightly balanced food etc Then is it not needed in yoga too Suppose if they are certified through Iyengar and also certified by someone else Are they not making junk food there Is it not just a fast food there that you have got a certificate from Iyengar and you have a certificate from someone else Certification courses are given everyshywhere so you may gather another ten cershytificates Are you not going to make a junk of it and land up with all the problems because nothing is clear to you though you are certified And even if you are not

                  Iyengar Yoga News No2 9 Winter 2002

                  given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

                  You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

                  were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

                  Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

                  Iyengar Yoga News No2 10 Winter 2002

                  body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

                  Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

                  That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

                  Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

                  those days in the whole of India

                  There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

                  Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

                  Iyengar Yo a News No2 11

                  certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

                  Winter 2002

                  live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

                  Iyengar Yoga News No2

                  the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

                  So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

                  THE LIGHT ON YOGA RESEARCH TRUST

                  Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

                  The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

                  ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

                  Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

                  Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

                  Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

                  tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

                  Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

                  Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

                  The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

                  wwwbksiyengarcom

                  Iyengar Yoga News No2 13 Winter 2002

                  SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

                  A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

                  Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

                  The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

                  those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

                  Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

                  Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

                  (sleep)

                  SAVASANA THE BRAIN AND CONSCIOUSNESS

                  Joe Burn takes a close look at Savasana

                  When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

                  opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

                  brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

                  and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

                  15 Winter 2002

                  will be no injuries This mechanistic approach must be applied t the brain as well as the body

                  Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

                  the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

                  In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

                  These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

                  IYN READERS QUESTIONNAIRE - RESULTS

                  Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

                  survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

                  e

                  The questiolIDaire was answered by 33 people This represents a reply rate of

                  13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

                  What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

                  The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

                  ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

                  What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

                  group that dropped in on classes at ranshydom

                  - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

                  - Money sent to Indian charities (eg those helping children)

                  - Affiliation to the British Wheel of Yoga

                  - Yoga Holidays - To be a good example ofYogic attitude

                  Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

                  Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

                  munity 3 To be a part of a professional teaching

                  association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

                  Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

                  Conventions would you pefe~ 1 One convention for practitioners and

                  Iyengar Yoga News No2 17 Winter 2002

                  one for teachers at different times of year

                  1 One convention for practitioners and one for teachers rum1ing back to back

                  3 A single annual convention open to all practitioner

                  What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

                  How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

                  What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

                  4 Personal accounts of practiceteachshymg

                  6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

                  It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

                  What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

                  REPORT FROM THE UNITY GROUP

                  Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

                  new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

                  The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

                  Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

                  Iyengar Yoga News No2 18 Winter 2002

                  A LllTLE DETACHMENT

                  Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

                  One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

                  Liz Brown

                  Imust confess that I almo t didnt go TI1 thought of being part of a class of

                  several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

                  Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

                  The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

                  -

                  vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

                  The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

                  Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

                  Palace campsite it was hard to believe that we were surrounded by London

                  This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

                  19

                  with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

                  For myself not understanding most of

                  Winter 2002

                  the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

                  The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

                  In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

                  Some gntmbles surfaced about these

                  The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

                  I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

                  There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

                  Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

                  thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

                  Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

                  Liz Brown

                  There are still copies of the

                  Jubilee videos for sale - see page 34 for details on how

                  to order

                  afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

                  r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

                  Iyengar Yoga News No2

                  i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

                  Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

                  20 Winter 2002

                  Some Reflections on Spirituality and Iyengar Yoga Practitioners

                  Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

                  The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

                  (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

                  M any readers of Iyengar Yoga News were present at the Jubilee

                  Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

                  Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

                  practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

                  For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

                  Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

                  The concept of spirituality is very vague Many popular definitions

                  Iyengar Yoga News No2 21 Winter 2002

                  involve the ideas of higher meaning r higher alues to human Life as

                  importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

                  [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

                  I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

                  Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

                  Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

                  L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

                  [Yoga is an antidote to current conshysumer values

                  It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

                  One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

                  many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

                  Iyengar Yoga General Practitioners Popn

                  ofUK

                  319 45 8 Mult iple No re ligion

                  154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

                  1998 British Social Attitudes Survey

                  As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

                  The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

                  While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

                  People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

                  Iyengar Yoga ew No2 22 Winter 2002

                  23

                  The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

                  It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

                  found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

                  The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

                  Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

                  British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

                  Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

                  I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

                  shassellenewco m beyahoocouk

                  Iyengar Yoga News No2

                  ---------

                  IYENGAR YOGAAND LONDON

                  Lorna Walker looks back on the first 50 years

                  This year we are celebrating the Si lver Jubilee of the Teachers

                  As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

                  From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

                  It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

                  In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

                  Iyengar Yoga News No2

                  However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

                  Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

                  With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

                  We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

                  Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

                  24 ------------------------------~

                  -----

                  THE CASE FOR MODERN YOGA

                  Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

                  Iyengar Yoga News

                  On Friday th 20th and Saturday the 2 1st of September I was privileged

                  to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

                  1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

                  I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

                  No2 25

                  there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

                  Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

                  Winter 2002

                  therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

                  h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

                  he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

                  Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

                  the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

                  If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

                  Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

                  BKSIYTA and LOYA(UK) annual conventions

                  At the time of going to press application forms for these conventions were not ready to publish

                  The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

                  I engar Yoga News No2 26 Winter 2002

                  Events Listings your guide to lye

                  Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

                  Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

                  +- INSTITU T E -+

                  Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

                  Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

                  Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

                  - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

                  Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

                  ~ ar Yoga Institutes aroundl the country

                  North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

                  Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

                  Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

                  South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

                  listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

                  Iyengar Yoga News No2 28 Winter 2002

                  POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

                  What is the relationship between Iyengar Yoga Practitioners and the Guru

                  Dominic Batten

                  In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

                  In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

                  Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

                  Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

                  dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

                  What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

                  It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

                  Tessa Martin

                  I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

                  Iyengar Yoga News No2 29 Winter 2002

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

                  I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

                  In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

                  To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

                  Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

                  older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

                  It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

                  IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

                  Roger Ash Wheeler

                  After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

                  Iyengar Yoga News No2 30 Winter 2002

                  -

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

                  well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

                  Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

                  In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

                  Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

                  Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

                  Richard Agar Ward

                  The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

                  Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

                  Iyengar Yoga News No2 31

                  Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

                  What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

                  In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

                  Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

                  Winter 2002

                  Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

                  Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

                  He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

                  Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

                  So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

                  Astadala Yogama~a Fund Appeal Report - Brigid Philip

                  The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

                  You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

                  Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

                  - to create a fund to enable John Evans to assist with the next eleven volumes

                  The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

                  We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

                  at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

                  John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

                  Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

                  Thank you all for your interest and support

                  Iyengar Yoga News No2 32 Winter 2002

                  FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

                  _iiiPaw~11

                  going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

                  Iyengar Yoga News No2 33

                  Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

                  A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

                  Winter 2002

                  Those of us who attended the Teachers Convention in Crystal Palace a couple

                  of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

                  After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

                  Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

                  think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

                  Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

                  The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

                  Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

                  YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

                  (made out to BKSIYTA) to

                  Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

                  The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

                  To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

                  Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

                  Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

                  To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

                  Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

                  The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

                  All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

                  Iyengar Yoga News No2 34 Winter 2002

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                  Looking for a present for a yoga friend

                  Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

                  In Eating Fox three strands are woven in and out of each other India in all its chaotic

                  splendour the yoga with Iyengar and the personal journey 7J

                  (review in Iyengar Yoga News Spring 2002)

                  Copies can be obtained from Ros Morpeth 3 The Old School

                  Norfolk Street Cambridge CB 1 2LE

                  Send details of your name address (includshying postcode) and telephone number includshying a delivery address if different Cheques

                  payable to R L Morpeth for pound1500 (including p amp P in UK) or pound1750 (including p amp P out-

                  YOGA HOLIDAYS Every Easter amp Summer

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                  Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

                  LOYA 2002 - THE YEAR OF THE BUTTOCK

                  Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

                  Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

                  One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

                  Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

                  convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

                  The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

                  Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

                  Iyengar Yoga News No2 36 Winter 2002

                  were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

                  The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

                  So overall there was plenty to remember other than

                  buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

                  PREGNANCY WORKSHOP

                  This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

                  When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

                  First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

                  A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

                  there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

                  Particular cautions Corine suggested were

                  Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

                  The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

                  Iyengar Yoga News No2 37 Winter 2002

                  The sequence suggested as being suitable during pregshynancy IS

                  Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

                  Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

                  Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

                  to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

                  Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

                  In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

                  Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

                  These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

                  (With thanks to Frances Homewood for the use of her notes)

                  Iyengar Yoga News No2 38 Winter 2002

                  OVA

                  LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

                  EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

                  There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

                  If you would like to apply please write to Jane Cornah (Treasurer)

                  12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

                  You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

                  Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

                  There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

                  Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

                  Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

                  rachellovegroveemimusiccom

                  LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

                  Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

                  philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

                  alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

                  cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

                  rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

                  Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

                  I engar Yoga News No2 39 Winter 2002

                  Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

                  We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

                  Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

                  Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

                  Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

                  Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

                  Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

                  Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

                  Rachel Lovegrove (Membership Secretary)

                  Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

                  Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

                  Iyengar Yoga News No2 40 Winter 2002

                  board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

                  Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

                  of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

                  peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

                  Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

                  Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

                  Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

                  LOYA(UK) ACCOUNTS 142001 - 3132002

                  Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

                  Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

                  Iyengar Yoga News No2 41 Winter 2002

                  Reports from Affiliated Institutes - 20012002

                  Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

                  Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

                  Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

                  Institute of Iyengar Yoga in Sussex No report available at time 0[printing

                  Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

                  North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

                  I engar Yoga News No2 42 Winter 2002

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

                  flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

                  Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

                  Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

                  SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

                  South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

                  Iyengar Yoga News No2 43 Winter 2002

                  PrampampIdenl-Yogacharya BKS Iyengar

                  Iyengar Yoga News - Teachers Section Winter 2002

                  In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

                  Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

                  We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

                  ENDORSEMENT

                  Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

                  We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

                  BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

                  Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

                  This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

                  Iyengar Yoga News No2 44 Teachers Section Winter 2002

                  agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

                  Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

                  Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

                  In 2002 some Authorities will demand either 7307

                  or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

                  Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

                  We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

                  It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

                  BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

                  r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

                  The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

                  _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

                  Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

                  practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

                  The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

                  The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

                  This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

                  Iyengar Yoga News No2 45 Teachers Section Winter 2002

                  M RS

                  Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

                  Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

                  Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

                  Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

                  I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

                  To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

                  Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

                  We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

                  I_engar Yoga News No2 46 Teachers Section Winter 2002

                  I

                  OUR NEW ASSE CO-ORDINATOR

                  I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

                  As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

                  I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

                  The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

                  In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

                  I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

                  Iyengar Yoga News No2 47 Teachers Section Winter 2002

                  including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

                  Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

                  years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

                  As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

                  ASSESSMENT CONGRATULATIONS

                  Many congratulations to all who gained Junior Intermediate Certificates in 2002

                  Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

                  Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

                  Thanks to all those who helped with organisation moderating assessing and catering

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

                  Iyengar Yoga News No2 48 Teachers Section Winter 2002

                  JUNIOR INTERMEDIATE ASSESSMENTS

                  These will take place in March 2003

                  Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

                  Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

                  NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

                  Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

                  If not then please contact the Junior Intennediate Assessment Organiser

                  Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                  REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

                  Region Date Organiser Moderator

                  London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

                  020 7372 2726

                  London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

                  REVALIDATION CHART

                  Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

                  19961991 1986 1981 1976 and earlier 2001 2006

                  1997 1992 1987 1982 1977 2002 2007

                  19981993198819831978 2003 2008

                  1999 1994 1989 1984 1979 2004 2009

                  2000 1995 1990 1985 1980 2005 2010

                  I engar Yoga News No2 49 Teachers Section Winter 2002

                  BKSIYTA Executive Committee 2002

                  Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

                  NorthampEast

                  North amp West

                  Central

                  North Thames

                  South Thames

                  South amp West

                  South Central

                  Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

                  Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

                  Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

                  Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

                  Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

                  Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

                  Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

                  Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

                  Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

                  Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

                  Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                  Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

                  Iy ngar Yoga News No2 50 Teachers Section Winter 2002

                  INTRODUCTORY ASSESSORS December 2001

                  AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

                  TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

                  BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

                  TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

                  Iyengar Yoga News No2 51 Teachers Section Winter 2002

                  BKSIYTA - Extraordinary General Meeting

                  An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

                  Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

                  to debate and vote on the motion that

                  There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

                  Applications for Classes at RIMYI Pune

                  Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

                  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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

                  Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

                  Please do not include photos or personal mail Applications are for individuals only - no groups

                  Iyengar Yoga News No2 52 Teachers Section Winter 2002

                  wwwbksiytacoukwwwloyaukfnet

                  LOYA (UK) Website Local Classes Listings Service

                  CitylLocality in which teaching

                  Name Telephone

                  Fax e-mail

                  Teaching certificate held

                  o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

                  Classes (please continue as separate sheet as necessaty) Day Time Location Level

                  I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

                  Signed Date

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

                  If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

                  Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

                  m tters

                  Callers are welcome at our new premises in North London

                  Monday-Friday P30 to 1730 Saturday1000 to 300 also open

                  Sundays in November and December Other times by arranpment

                  I I n

                  matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

                  enq uirlesOyoga matterscom

                  o 8888 8588

                  53 Winter 2002

                  ADVERTISING in IYENGAR YOGA NEWS

                  If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

                  Joe Bum at joebumvirginnet or else by mail to

                  IYN co 3 Finch Rd Cambridge CB4 3RB

                  (telephone 01223 523410)

                  Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

                  Deadlines The deadline for the next issue of Iyengar Yoga News is

                  7th April 2003

                  NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

                  Notices

                  WANTED

                  Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

                  Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

                  officebath-iyengar-yogacom

                  Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

                  Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

                  The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

                  Translation and commentary by Joe Bum Image supplied by Dale Rathbone

                  Iyengar Yoga News No2 54 Winter 2002

                  • front cover
                  • pages 1-3
                  • pages 4-12
                  • pages 13-54
                  • back cover

                    given certificates the same is going to hapshypen So if you want to have the celtificate you have to go through this whole subject thoroughly the whole method thoroughly otherwise it can harm like fast food junk food mixed food and old food Nothing will be digested You need to have the intelligence to connect and co-ordinate whatever you learn and experience Thats how it has to be So you can definitely tell those people who are talking about certifishycation the Celtification Mark that the purity has to be maintained

                    You see it is simple You have been given a name Judith and by mistake I call you Stephanie You dont like it You say Im not Stephanie right Why you say so Because you know that you are recognised by your name and Stephanie is recognised by her name And then I have to say I am sorry because its my fault calling you Stephanie because you are not she So this is how the recognition is required So if you are following Iyengar way it means you are recognised on that line Guruji hasnt said that this is his method but cershytainly something special came of his way of teaching and imparting One day it may become universal who knows what he has worked out what he has thought over his vision It becomes universal one day The question doesnt arise then whether its Iyengar People will say this is Yoga Then the question of name doesnt aIise For instance we say Newtons Law shyyes We give credit to him Every physishycist will be agreeing that it is Newtons Law because he was the first thinker to think in that manner So similarly it is Guruji who thought in a certain way so it became the Iyengar way He hasnt speshycially created his way He has not said that This is his way and you follow He has never said that On the contrary every time he says that this is what Patanjali has said Only Guruji gave us a vision to look Newton gave us vision to look That is how one has to understand He never said that it is his yoga But now believe me in 1960-61 these asanas that Guruji does

                    were not known to anyone When Guruji came to the uK do you mean that people were knowing the asanas They may have known head balance shoulder stand But Standing poses were unknown except Trikonasana Triangle pose was known to everyone in whichever way different styles different ways but people were doing triangle pose Now they know Parsvakonasana they know Virabhadrasana Parsvottanasana Uttanasana was known but Padangustasana was not known Pada Hastasana was unknown In the lecture in the States I also mentioned about this These asanas were unknown It is Guruji who made people to know about the asanas The book Light on Yoga came and people started recognising those asanas Nobody knew balancing except Bhujapidasana and Bakasana Now everyone does Urdhva Klfkkutasana everybody picks up Parsva Kukkutasana although they may be belonging to differshyent schools Urdvha Dhanurasana and Salabasana were the only backbends known Now everyone does Viparita Chakrasana Everyone does Natarajasana So how did it come into the foreground

                    Often I say that now the next generation will not know about it They will think the asanas were known Of course they were existing undoubtedly but the world was not knowing it It was not known it was hidden the knowledge was hidden until Guruji started travelling and brought them to the forefront True that to Guruji it was transferred through Guru Krishnamacharya But when Guru Krishnamacharya taught Guruji he was not doing all these asanas at that moment Since Guruji was young he taught him and Guruji stalted doing them aI1d continued to do them Now everyone has adopted them irrespective of whichever school they belong to or the method they follow The students of Iyengar doing them is one thing but like Newtons Law it has been accepted is also the fact So now every-

                    Iyengar Yoga News No2 10 Winter 2002

                    body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

                    Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

                    That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

                    Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

                    those days in the whole of India

                    There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

                    Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

                    Iyengar Yo a News No2 11

                    certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

                    Winter 2002

                    live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

                    Iyengar Yoga News No2

                    the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

                    So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

                    THE LIGHT ON YOGA RESEARCH TRUST

                    Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

                    The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

                    ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

                    Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

                    Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

                    Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

                    tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

                    Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

                    Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

                    The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

                    wwwbksiyengarcom

                    Iyengar Yoga News No2 13 Winter 2002

                    SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

                    A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

                    Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

                    The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

                    those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

                    Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

                    Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

                    (sleep)

                    SAVASANA THE BRAIN AND CONSCIOUSNESS

                    Joe Burn takes a close look at Savasana

                    When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

                    opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

                    brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

                    and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

                    15 Winter 2002

                    will be no injuries This mechanistic approach must be applied t the brain as well as the body

                    Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

                    the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

                    In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

                    These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

                    IYN READERS QUESTIONNAIRE - RESULTS

                    Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

                    survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

                    e

                    The questiolIDaire was answered by 33 people This represents a reply rate of

                    13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

                    What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

                    The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

                    ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

                    What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

                    group that dropped in on classes at ranshydom

                    - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

                    - Money sent to Indian charities (eg those helping children)

                    - Affiliation to the British Wheel of Yoga

                    - Yoga Holidays - To be a good example ofYogic attitude

                    Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

                    Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

                    munity 3 To be a part of a professional teaching

                    association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

                    Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

                    Conventions would you pefe~ 1 One convention for practitioners and

                    Iyengar Yoga News No2 17 Winter 2002

                    one for teachers at different times of year

                    1 One convention for practitioners and one for teachers rum1ing back to back

                    3 A single annual convention open to all practitioner

                    What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

                    How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

                    What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

                    4 Personal accounts of practiceteachshymg

                    6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

                    It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

                    What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

                    REPORT FROM THE UNITY GROUP

                    Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

                    new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

                    The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

                    Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

                    Iyengar Yoga News No2 18 Winter 2002

                    A LllTLE DETACHMENT

                    Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

                    One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

                    Liz Brown

                    Imust confess that I almo t didnt go TI1 thought of being part of a class of

                    several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

                    Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

                    The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

                    -

                    vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

                    The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

                    Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

                    Palace campsite it was hard to believe that we were surrounded by London

                    This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

                    19

                    with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

                    For myself not understanding most of

                    Winter 2002

                    the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

                    The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

                    In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

                    Some gntmbles surfaced about these

                    The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

                    I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

                    There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

                    Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

                    thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

                    Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

                    Liz Brown

                    There are still copies of the

                    Jubilee videos for sale - see page 34 for details on how

                    to order

                    afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

                    r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

                    Iyengar Yoga News No2

                    i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

                    Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

                    20 Winter 2002

                    Some Reflections on Spirituality and Iyengar Yoga Practitioners

                    Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

                    The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

                    (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

                    M any readers of Iyengar Yoga News were present at the Jubilee

                    Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

                    Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

                    practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

                    For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

                    Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

                    The concept of spirituality is very vague Many popular definitions

                    Iyengar Yoga News No2 21 Winter 2002

                    involve the ideas of higher meaning r higher alues to human Life as

                    importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

                    [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

                    I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

                    Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

                    Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

                    L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

                    [Yoga is an antidote to current conshysumer values

                    It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

                    One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

                    many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

                    Iyengar Yoga General Practitioners Popn

                    ofUK

                    319 45 8 Mult iple No re ligion

                    154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

                    1998 British Social Attitudes Survey

                    As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

                    The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

                    While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

                    People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

                    Iyengar Yoga ew No2 22 Winter 2002

                    23

                    The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

                    It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

                    found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

                    The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

                    Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

                    British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

                    Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

                    I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

                    shassellenewco m beyahoocouk

                    Iyengar Yoga News No2

                    ---------

                    IYENGAR YOGAAND LONDON

                    Lorna Walker looks back on the first 50 years

                    This year we are celebrating the Si lver Jubilee of the Teachers

                    As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

                    From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

                    It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

                    In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

                    Iyengar Yoga News No2

                    However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

                    Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

                    With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

                    We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

                    Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

                    24 ------------------------------~

                    -----

                    THE CASE FOR MODERN YOGA

                    Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

                    Iyengar Yoga News

                    On Friday th 20th and Saturday the 2 1st of September I was privileged

                    to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

                    1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

                    I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

                    No2 25

                    there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

                    Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

                    Winter 2002

                    therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

                    h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

                    he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

                    Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

                    the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

                    If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

                    Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

                    BKSIYTA and LOYA(UK) annual conventions

                    At the time of going to press application forms for these conventions were not ready to publish

                    The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

                    I engar Yoga News No2 26 Winter 2002

                    Events Listings your guide to lye

                    Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

                    Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

                    +- INSTITU T E -+

                    Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

                    Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

                    Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

                    - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

                    Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

                    ~ ar Yoga Institutes aroundl the country

                    North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

                    Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

                    Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

                    South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

                    listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

                    Iyengar Yoga News No2 28 Winter 2002

                    POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

                    What is the relationship between Iyengar Yoga Practitioners and the Guru

                    Dominic Batten

                    In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

                    In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

                    Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

                    Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

                    dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

                    What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

                    It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

                    Tessa Martin

                    I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

                    Iyengar Yoga News No2 29 Winter 2002

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

                    I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

                    In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

                    To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

                    Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

                    older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

                    It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

                    IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

                    Roger Ash Wheeler

                    After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

                    Iyengar Yoga News No2 30 Winter 2002

                    -

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

                    well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

                    Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

                    In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

                    Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

                    Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

                    Richard Agar Ward

                    The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

                    Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

                    Iyengar Yoga News No2 31

                    Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

                    What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

                    In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

                    Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

                    Winter 2002

                    Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

                    Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

                    He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

                    Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

                    So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

                    Astadala Yogama~a Fund Appeal Report - Brigid Philip

                    The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

                    You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

                    Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

                    - to create a fund to enable John Evans to assist with the next eleven volumes

                    The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

                    We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

                    at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

                    John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

                    Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

                    Thank you all for your interest and support

                    Iyengar Yoga News No2 32 Winter 2002

                    FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

                    _iiiPaw~11

                    going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

                    Iyengar Yoga News No2 33

                    Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

                    A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

                    Winter 2002

                    Those of us who attended the Teachers Convention in Crystal Palace a couple

                    of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

                    After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

                    Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

                    think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

                    Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

                    The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

                    Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

                    YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

                    (made out to BKSIYTA) to

                    Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

                    The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

                    To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

                    Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

                    Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

                    To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

                    Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

                    The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

                    All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

                    Iyengar Yoga News No2 34 Winter 2002

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                    Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

                    In Eating Fox three strands are woven in and out of each other India in all its chaotic

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                    (review in Iyengar Yoga News Spring 2002)

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                    Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

                    LOYA 2002 - THE YEAR OF THE BUTTOCK

                    Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

                    Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

                    One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

                    Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

                    convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

                    The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

                    Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

                    Iyengar Yoga News No2 36 Winter 2002

                    were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

                    The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

                    So overall there was plenty to remember other than

                    buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

                    PREGNANCY WORKSHOP

                    This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

                    When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

                    First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

                    A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

                    there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

                    Particular cautions Corine suggested were

                    Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

                    The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

                    Iyengar Yoga News No2 37 Winter 2002

                    The sequence suggested as being suitable during pregshynancy IS

                    Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

                    Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

                    Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

                    to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

                    Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

                    In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

                    Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

                    These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

                    (With thanks to Frances Homewood for the use of her notes)

                    Iyengar Yoga News No2 38 Winter 2002

                    OVA

                    LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

                    EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

                    There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

                    If you would like to apply please write to Jane Cornah (Treasurer)

                    12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

                    You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

                    Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

                    There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

                    Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

                    Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

                    rachellovegroveemimusiccom

                    LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

                    Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

                    philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

                    alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

                    cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

                    rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

                    Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

                    I engar Yoga News No2 39 Winter 2002

                    Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

                    We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

                    Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

                    Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

                    Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

                    Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

                    Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

                    Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

                    Rachel Lovegrove (Membership Secretary)

                    Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

                    Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

                    Iyengar Yoga News No2 40 Winter 2002

                    board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

                    Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

                    of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

                    peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

                    Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

                    Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

                    Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

                    LOYA(UK) ACCOUNTS 142001 - 3132002

                    Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

                    Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

                    Iyengar Yoga News No2 41 Winter 2002

                    Reports from Affiliated Institutes - 20012002

                    Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

                    Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

                    Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

                    Institute of Iyengar Yoga in Sussex No report available at time 0[printing

                    Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

                    North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

                    I engar Yoga News No2 42 Winter 2002

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

                    flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

                    Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

                    Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

                    SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

                    South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

                    Iyengar Yoga News No2 43 Winter 2002

                    PrampampIdenl-Yogacharya BKS Iyengar

                    Iyengar Yoga News - Teachers Section Winter 2002

                    In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

                    Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

                    We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

                    ENDORSEMENT

                    Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

                    We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

                    BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

                    Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

                    This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

                    Iyengar Yoga News No2 44 Teachers Section Winter 2002

                    agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

                    Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

                    Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

                    In 2002 some Authorities will demand either 7307

                    or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

                    Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

                    We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

                    It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

                    BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

                    r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

                    The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

                    _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

                    Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

                    practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

                    The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

                    The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

                    This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

                    Iyengar Yoga News No2 45 Teachers Section Winter 2002

                    M RS

                    Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

                    Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

                    Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

                    Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

                    I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

                    To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

                    Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

                    We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

                    I_engar Yoga News No2 46 Teachers Section Winter 2002

                    I

                    OUR NEW ASSE CO-ORDINATOR

                    I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

                    As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

                    I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

                    The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

                    In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

                    I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

                    Iyengar Yoga News No2 47 Teachers Section Winter 2002

                    including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

                    Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

                    years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

                    As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

                    ASSESSMENT CONGRATULATIONS

                    Many congratulations to all who gained Junior Intermediate Certificates in 2002

                    Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

                    Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

                    Thanks to all those who helped with organisation moderating assessing and catering

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

                    Iyengar Yoga News No2 48 Teachers Section Winter 2002

                    JUNIOR INTERMEDIATE ASSESSMENTS

                    These will take place in March 2003

                    Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

                    Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

                    NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

                    Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

                    If not then please contact the Junior Intennediate Assessment Organiser

                    Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                    REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

                    Region Date Organiser Moderator

                    London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

                    020 7372 2726

                    London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

                    REVALIDATION CHART

                    Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

                    19961991 1986 1981 1976 and earlier 2001 2006

                    1997 1992 1987 1982 1977 2002 2007

                    19981993198819831978 2003 2008

                    1999 1994 1989 1984 1979 2004 2009

                    2000 1995 1990 1985 1980 2005 2010

                    I engar Yoga News No2 49 Teachers Section Winter 2002

                    BKSIYTA Executive Committee 2002

                    Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

                    NorthampEast

                    North amp West

                    Central

                    North Thames

                    South Thames

                    South amp West

                    South Central

                    Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

                    Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

                    Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

                    Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

                    Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

                    Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

                    Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

                    Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

                    Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

                    Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

                    Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                    Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

                    Iy ngar Yoga News No2 50 Teachers Section Winter 2002

                    INTRODUCTORY ASSESSORS December 2001

                    AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

                    TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

                    BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

                    TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

                    Iyengar Yoga News No2 51 Teachers Section Winter 2002

                    BKSIYTA - Extraordinary General Meeting

                    An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

                    Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

                    to debate and vote on the motion that

                    There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

                    Applications for Classes at RIMYI Pune

                    Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

                    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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

                    Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

                    Please do not include photos or personal mail Applications are for individuals only - no groups

                    Iyengar Yoga News No2 52 Teachers Section Winter 2002

                    wwwbksiytacoukwwwloyaukfnet

                    LOYA (UK) Website Local Classes Listings Service

                    CitylLocality in which teaching

                    Name Telephone

                    Fax e-mail

                    Teaching certificate held

                    o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

                    Classes (please continue as separate sheet as necessaty) Day Time Location Level

                    I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

                    Signed Date

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

                    If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

                    Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

                    m tters

                    Callers are welcome at our new premises in North London

                    Monday-Friday P30 to 1730 Saturday1000 to 300 also open

                    Sundays in November and December Other times by arranpment

                    I I n

                    matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

                    enq uirlesOyoga matterscom

                    o 8888 8588

                    53 Winter 2002

                    ADVERTISING in IYENGAR YOGA NEWS

                    If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

                    Joe Bum at joebumvirginnet or else by mail to

                    IYN co 3 Finch Rd Cambridge CB4 3RB

                    (telephone 01223 523410)

                    Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

                    Deadlines The deadline for the next issue of Iyengar Yoga News is

                    7th April 2003

                    NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

                    Notices

                    WANTED

                    Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

                    Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

                    officebath-iyengar-yogacom

                    Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

                    Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

                    The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

                    Translation and commentary by Joe Bum Image supplied by Dale Rathbone

                    Iyengar Yoga News No2 54 Winter 2002

                    • front cover
                    • pages 1-3
                    • pages 4-12
                    • pages 13-54
                    • back cover

                      body has accepted these asanas the varishyeties of pranayama If GWllji decides to write on dhyana I am sure it will be well received Yoga is a universal subject It has to become a universal subject But as the pupils of GW1lji we should be able to at least inform people that the source is here who made people to recognise understand and appreciate the art of yoga

                      Itsnotjust that he taught yoga to the West It is more that he opened yoga to human consciousness

                      That is exactly what we as pupils have to understand So now the word yoga has become close familiar and popular to everyone because he made that subject to come to this level

                      Last Sunday we gave a demonstration The explanation was in Marathi for Maharashtrans GWllji said that when he came in 1937 to Pune there were hardly four yoga teachers who were known ill

                      those days in the whole of India

                      There were only a few yoga teachers In those days nobody really knew anyone as yoga teachers Even the subject was unknown Very few who had studied the philosophy were aware of the subject And now in every lane you find the yoga teachshyers That also I mentioned the other day in that lecture Now is the time to recognise which is the genuine yoga because anyshyone can put up a board Anyone can open the classes And it is true that every lane now you find yoga teachers even in this small area So how did this subject come to recognition in that manner

                      Now why the Iyengar community has to be there - to protect the purity and give knowledge Let us not make a market of it Something which is easily saleable in the market - Let us sell - is the attitude of the modem world That should not be our attishytude That should not be the aim We have to see that the purity is maintained That is why community is required that is why

                      Iyengar Yo a News No2 11

                      certification is required That i why gurushysisya relationship is required You should be able to link your knowledge and your experience with the origin The teacher leads you to trace the origin AU these things are interlinked They are not sepashyrate issues They are not even issues to fight It is just to understand It is an evolvshying process Yoga is not a stagnated subshyject The journey ends only when one reaches the ultimate goal It is a process to maintain the purity to continue with the purity The method cannot be changed according to ones whim and fancy It canshynot be changed just to satisfY someone The purity and sanctity of the subject needs to be maintained These days anyshything goes in the name of self-realisation Even sex now is labelled in the name of self-realisation How can it be These are the things one should know This is thought pollution Pollution in thought pollution in behaviour pollution in charshyacter So to maintain the purity you have to observe all these things One may argue Verbal argument is possible in any way in any direction It is said that dharma (duty) artha (means oflivelihood) kama (worldshyly enjoyment) moksa (freedom) are the four purusarthas (the objectives of human-beings) It is a very clear demarcashytion Otherwise kama and moksa the worldly enjoyment and liberation or selfshyrealisation become one [ref Light on the Yoga Suoas of Patanjali p35] All four aspects are indicated as separate - dharma artha kama moksa That is why GWllji has said very clearly that dharma and moksa are like two banks of the river Kama and artha are like the river flowing between the two banks Like the river which flows and floods whenever it rains these two never end Our desires never end The money mindedness never ends The mind hankers all the time after enjoyshyments The desires I want this and I want that continues That is human nature So GW1lji says to put a borderline to artha and kama with dharma and moksa When we say duty this is the duty - dharma Moral and ethical behaviour is a duty To

                      Winter 2002

                      live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

                      Iyengar Yoga News No2

                      the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

                      So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

                      THE LIGHT ON YOGA RESEARCH TRUST

                      Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

                      The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

                      ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

                      Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

                      Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

                      Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

                      tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

                      Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

                      Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

                      The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

                      wwwbksiyengarcom

                      Iyengar Yoga News No2 13 Winter 2002

                      SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

                      A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

                      Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

                      The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

                      those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

                      Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

                      Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

                      (sleep)

                      SAVASANA THE BRAIN AND CONSCIOUSNESS

                      Joe Burn takes a close look at Savasana

                      When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

                      opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

                      brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

                      and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

                      15 Winter 2002

                      will be no injuries This mechanistic approach must be applied t the brain as well as the body

                      Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

                      the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

                      In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

                      These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

                      IYN READERS QUESTIONNAIRE - RESULTS

                      Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

                      survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

                      e

                      The questiolIDaire was answered by 33 people This represents a reply rate of

                      13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

                      What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

                      The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

                      ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

                      What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

                      group that dropped in on classes at ranshydom

                      - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

                      - Money sent to Indian charities (eg those helping children)

                      - Affiliation to the British Wheel of Yoga

                      - Yoga Holidays - To be a good example ofYogic attitude

                      Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

                      Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

                      munity 3 To be a part of a professional teaching

                      association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

                      Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

                      Conventions would you pefe~ 1 One convention for practitioners and

                      Iyengar Yoga News No2 17 Winter 2002

                      one for teachers at different times of year

                      1 One convention for practitioners and one for teachers rum1ing back to back

                      3 A single annual convention open to all practitioner

                      What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

                      How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

                      What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

                      4 Personal accounts of practiceteachshymg

                      6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

                      It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

                      What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

                      REPORT FROM THE UNITY GROUP

                      Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

                      new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

                      The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

                      Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

                      Iyengar Yoga News No2 18 Winter 2002

                      A LllTLE DETACHMENT

                      Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

                      One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

                      Liz Brown

                      Imust confess that I almo t didnt go TI1 thought of being part of a class of

                      several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

                      Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

                      The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

                      -

                      vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

                      The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

                      Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

                      Palace campsite it was hard to believe that we were surrounded by London

                      This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

                      19

                      with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

                      For myself not understanding most of

                      Winter 2002

                      the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

                      The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

                      In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

                      Some gntmbles surfaced about these

                      The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

                      I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

                      There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

                      Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

                      thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

                      Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

                      Liz Brown

                      There are still copies of the

                      Jubilee videos for sale - see page 34 for details on how

                      to order

                      afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

                      r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

                      Iyengar Yoga News No2

                      i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

                      Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

                      20 Winter 2002

                      Some Reflections on Spirituality and Iyengar Yoga Practitioners

                      Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

                      The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

                      (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

                      M any readers of Iyengar Yoga News were present at the Jubilee

                      Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

                      Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

                      practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

                      For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

                      Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

                      The concept of spirituality is very vague Many popular definitions

                      Iyengar Yoga News No2 21 Winter 2002

                      involve the ideas of higher meaning r higher alues to human Life as

                      importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

                      [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

                      I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

                      Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

                      Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

                      L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

                      [Yoga is an antidote to current conshysumer values

                      It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

                      One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

                      many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

                      Iyengar Yoga General Practitioners Popn

                      ofUK

                      319 45 8 Mult iple No re ligion

                      154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

                      1998 British Social Attitudes Survey

                      As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

                      The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

                      While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

                      People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

                      Iyengar Yoga ew No2 22 Winter 2002

                      23

                      The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

                      It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

                      found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

                      The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

                      Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

                      British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

                      Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

                      I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

                      shassellenewco m beyahoocouk

                      Iyengar Yoga News No2

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                      IYENGAR YOGAAND LONDON

                      Lorna Walker looks back on the first 50 years

                      This year we are celebrating the Si lver Jubilee of the Teachers

                      As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

                      From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

                      It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

                      In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

                      Iyengar Yoga News No2

                      However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

                      Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

                      With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

                      We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

                      Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

                      24 ------------------------------~

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                      THE CASE FOR MODERN YOGA

                      Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

                      Iyengar Yoga News

                      On Friday th 20th and Saturday the 2 1st of September I was privileged

                      to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

                      1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

                      I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

                      No2 25

                      there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

                      Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

                      Winter 2002

                      therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

                      h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

                      he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

                      Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

                      the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

                      If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

                      Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

                      BKSIYTA and LOYA(UK) annual conventions

                      At the time of going to press application forms for these conventions were not ready to publish

                      The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

                      I engar Yoga News No2 26 Winter 2002

                      Events Listings your guide to lye

                      Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

                      Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

                      +- INSTITU T E -+

                      Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

                      Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

                      Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

                      - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

                      Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

                      ~ ar Yoga Institutes aroundl the country

                      North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

                      Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

                      Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

                      South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

                      listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

                      Iyengar Yoga News No2 28 Winter 2002

                      POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

                      What is the relationship between Iyengar Yoga Practitioners and the Guru

                      Dominic Batten

                      In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

                      In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

                      Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

                      Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

                      dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

                      What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

                      It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

                      Tessa Martin

                      I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

                      Iyengar Yoga News No2 29 Winter 2002

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

                      I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

                      In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

                      To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

                      Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

                      older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

                      It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

                      IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

                      Roger Ash Wheeler

                      After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

                      Iyengar Yoga News No2 30 Winter 2002

                      -

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                      well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

                      Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

                      In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

                      Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

                      Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

                      Richard Agar Ward

                      The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

                      Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

                      Iyengar Yoga News No2 31

                      Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

                      What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

                      In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

                      Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

                      Winter 2002

                      Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

                      Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

                      He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

                      Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

                      So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

                      Astadala Yogama~a Fund Appeal Report - Brigid Philip

                      The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

                      You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

                      Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

                      - to create a fund to enable John Evans to assist with the next eleven volumes

                      The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

                      We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

                      at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

                      John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

                      Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

                      Thank you all for your interest and support

                      Iyengar Yoga News No2 32 Winter 2002

                      FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

                      _iiiPaw~11

                      going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

                      Iyengar Yoga News No2 33

                      Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

                      A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

                      Winter 2002

                      Those of us who attended the Teachers Convention in Crystal Palace a couple

                      of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

                      After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

                      Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

                      think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

                      Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

                      The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

                      Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

                      YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

                      (made out to BKSIYTA) to

                      Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

                      The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

                      To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

                      Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

                      Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

                      To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

                      Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

                      The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

                      All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

                      Iyengar Yoga News No2 34 Winter 2002

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                      Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

                      In Eating Fox three strands are woven in and out of each other India in all its chaotic

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                      (review in Iyengar Yoga News Spring 2002)

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                      Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

                      LOYA 2002 - THE YEAR OF THE BUTTOCK

                      Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

                      Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

                      One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

                      Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

                      convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

                      The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

                      Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

                      Iyengar Yoga News No2 36 Winter 2002

                      were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

                      The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

                      So overall there was plenty to remember other than

                      buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

                      PREGNANCY WORKSHOP

                      This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

                      When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

                      First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

                      A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

                      there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

                      Particular cautions Corine suggested were

                      Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

                      The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

                      Iyengar Yoga News No2 37 Winter 2002

                      The sequence suggested as being suitable during pregshynancy IS

                      Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

                      Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

                      Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

                      to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

                      Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

                      In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

                      Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

                      These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

                      (With thanks to Frances Homewood for the use of her notes)

                      Iyengar Yoga News No2 38 Winter 2002

                      OVA

                      LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

                      EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

                      There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

                      If you would like to apply please write to Jane Cornah (Treasurer)

                      12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

                      You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

                      Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

                      There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

                      Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

                      Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

                      rachellovegroveemimusiccom

                      LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

                      Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

                      philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

                      alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

                      cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

                      rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

                      Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

                      I engar Yoga News No2 39 Winter 2002

                      Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

                      We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

                      Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

                      Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

                      Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

                      Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

                      Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

                      Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

                      Rachel Lovegrove (Membership Secretary)

                      Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

                      Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

                      Iyengar Yoga News No2 40 Winter 2002

                      board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

                      Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

                      of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

                      peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

                      Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

                      Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

                      Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

                      LOYA(UK) ACCOUNTS 142001 - 3132002

                      Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

                      Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

                      Iyengar Yoga News No2 41 Winter 2002

                      Reports from Affiliated Institutes - 20012002

                      Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

                      Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

                      Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

                      Institute of Iyengar Yoga in Sussex No report available at time 0[printing

                      Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

                      North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

                      I engar Yoga News No2 42 Winter 2002

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

                      flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

                      Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

                      Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

                      SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

                      South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

                      Iyengar Yoga News No2 43 Winter 2002

                      PrampampIdenl-Yogacharya BKS Iyengar

                      Iyengar Yoga News - Teachers Section Winter 2002

                      In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

                      Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

                      We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

                      ENDORSEMENT

                      Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

                      We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

                      BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

                      Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

                      This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

                      Iyengar Yoga News No2 44 Teachers Section Winter 2002

                      agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

                      Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

                      Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

                      In 2002 some Authorities will demand either 7307

                      or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

                      Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

                      We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

                      It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

                      BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

                      r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

                      The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

                      _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

                      Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

                      practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

                      The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

                      The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

                      This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

                      Iyengar Yoga News No2 45 Teachers Section Winter 2002

                      M RS

                      Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

                      Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

                      Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

                      Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

                      I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

                      To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

                      Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

                      We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

                      I_engar Yoga News No2 46 Teachers Section Winter 2002

                      I

                      OUR NEW ASSE CO-ORDINATOR

                      I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

                      As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

                      I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

                      The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

                      In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

                      I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

                      Iyengar Yoga News No2 47 Teachers Section Winter 2002

                      including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

                      Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

                      years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

                      As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

                      ASSESSMENT CONGRATULATIONS

                      Many congratulations to all who gained Junior Intermediate Certificates in 2002

                      Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

                      Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

                      Thanks to all those who helped with organisation moderating assessing and catering

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

                      Iyengar Yoga News No2 48 Teachers Section Winter 2002

                      JUNIOR INTERMEDIATE ASSESSMENTS

                      These will take place in March 2003

                      Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

                      Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

                      NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

                      Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

                      If not then please contact the Junior Intennediate Assessment Organiser

                      Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                      REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

                      Region Date Organiser Moderator

                      London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

                      020 7372 2726

                      London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

                      REVALIDATION CHART

                      Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

                      19961991 1986 1981 1976 and earlier 2001 2006

                      1997 1992 1987 1982 1977 2002 2007

                      19981993198819831978 2003 2008

                      1999 1994 1989 1984 1979 2004 2009

                      2000 1995 1990 1985 1980 2005 2010

                      I engar Yoga News No2 49 Teachers Section Winter 2002

                      BKSIYTA Executive Committee 2002

                      Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

                      NorthampEast

                      North amp West

                      Central

                      North Thames

                      South Thames

                      South amp West

                      South Central

                      Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

                      Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

                      Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

                      Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

                      Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

                      Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

                      Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

                      Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

                      Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

                      Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

                      Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                      Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

                      Iy ngar Yoga News No2 50 Teachers Section Winter 2002

                      INTRODUCTORY ASSESSORS December 2001

                      AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

                      TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

                      BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

                      TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

                      Iyengar Yoga News No2 51 Teachers Section Winter 2002

                      BKSIYTA - Extraordinary General Meeting

                      An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

                      Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

                      to debate and vote on the motion that

                      There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

                      Applications for Classes at RIMYI Pune

                      Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

                      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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

                      Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

                      Please do not include photos or personal mail Applications are for individuals only - no groups

                      Iyengar Yoga News No2 52 Teachers Section Winter 2002

                      wwwbksiytacoukwwwloyaukfnet

                      LOYA (UK) Website Local Classes Listings Service

                      CitylLocality in which teaching

                      Name Telephone

                      Fax e-mail

                      Teaching certificate held

                      o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

                      Classes (please continue as separate sheet as necessaty) Day Time Location Level

                      I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

                      Signed Date

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

                      If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

                      Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

                      m tters

                      Callers are welcome at our new premises in North London

                      Monday-Friday P30 to 1730 Saturday1000 to 300 also open

                      Sundays in November and December Other times by arranpment

                      I I n

                      matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

                      enq uirlesOyoga matterscom

                      o 8888 8588

                      53 Winter 2002

                      ADVERTISING in IYENGAR YOGA NEWS

                      If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

                      Joe Bum at joebumvirginnet or else by mail to

                      IYN co 3 Finch Rd Cambridge CB4 3RB

                      (telephone 01223 523410)

                      Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

                      Deadlines The deadline for the next issue of Iyengar Yoga News is

                      7th April 2003

                      NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

                      Notices

                      WANTED

                      Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

                      Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

                      officebath-iyengar-yogacom

                      Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

                      Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

                      The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

                      Translation and commentary by Joe Bum Image supplied by Dale Rathbone

                      Iyengar Yoga News No2 54 Winter 2002

                      • front cover
                      • pages 1-3
                      • pages 4-12
                      • pages 13-54
                      • back cover

                        live a spiritual life is a duty It is our duty to find out for what sake we are existing We have to find out the root cause of living You may have given the word spirituality What is spilituality We call it adhyatma vic(va the on which is covering the soul That is the adhyatma The one which covshyers the alma (soul) is adhyatma We need to know these coverings these sheaths so that we can remove them to see the soul The body the mind intelligence conshysciousness all these cover the soul One needs to realise these sheaths to uncover the soul Suppose if God blesses us to say we are going to live longer and longer Are we going to be happy The death is a blessshying given to us In the Mahabharata there is a story The father asks the son to give his life so that he remains young while the son b comes old The son takes the old age of the father by giving him his youth Then one day the father realises there is no point in remaining young How long can one enjoy the sexual life At some point it ends Love is beyond sex One has to see that at some point the kama ends the desire ends and a pure love and pure devotion begins [f one is all the time indulging in sensual and sexual pleasures we say there is someshything wrong with that person We say that treatment is needed for this because it is an unusual thing to happen Its abnormal Even some of the marriages are broken because of that because it is an abnormalshyity One has to know which is normal which is abnormal so that indulgence canshynot be there Similar to dharma artha kama and moksa we talk about four ashram as or four stages oflife These four aims of the human beings are fulfilled in four stages Earlier in brahmachmyashrashyma in which one studies for 20 years with the guru to have the knowledge lbats why the guru towards the end of the course blesses and says Go your brashymacharyashrama is over Twenty five years you have studied with me Now the next twenty five years be a grihasthashrashymi and give the knowledge to others because it has to be protected That is why you need to have a famjly to continue with

                        Iyengar Yoga News No2

                        the knowledge Then after the maniage and family life there is vanapraslhashrama in which one takes off the mind from the family and proceeds towards sanshynyasashrama in which one sacrifices and abandons every thing and proceeds towards the self realisation and freedom Thats why we say that we should not have apamrutyu We should not die before time The death also has to come majestically at the right time Dying in the middle of life shows incompleteness Therefore the Upanishads say to live for a hundred years To die at an early age is considered as a tragedy Because the link is broken the duty is broken

                        So the certification is to keep the linkage The certification mark is like taking an oath to be honest to the guru The certification holders and certification mark holders have to remember that they have to follow the yogic path having the fencing of dhamw and moksha on both sides They have to do the study aiming at liberation They have to pass on the knowledge to the next generashytion In between these two fences the arlha and kama has to be well planned They have to carry the message correctly They have to organise The association is required for this purpose Thy does there have to be an ethics committee It is meant for this purpose to see that arlha and kpoundlIna does not go distorted It does not become the soul and goal of Yoga practitioners Associations are to help the followers of Yoga and to have a check on them So they also need to be honest and modest Associations are not meant to boss over but rather bring people together for good understanding and Give and Take

                        THE LIGHT ON YOGA RESEARCH TRUST

                        Kirsten Agar Ward writes about LOYRTs role in disseminating the art science amp philosophy of yoga

                        The LOYRT was fonned on Gurujis 60th birthday in 1978 using the proshy

                        ceeds of his lecture-demonstration on that occasion It is a charity registered in Mumbai India Its main objective is to propagate the teachings of Yogacharya BKS Iyengar amongst all strata of society The LOYRT organised Gurujis 80th birthshyday celebrations in Pune These celebrashytions lasted for 14 days and around 800 practitioners from 6 continents participated LOYRTs other activities include

                        Conducting classes for the public The LOYRT runs regular yoga classes for the general public aU over Mumbai as well as short courses in other cities in India It also conducts special classes for specialised groups such as sportspersons artists musishycians dancers medics and the forces

                        Conducting therapeutic Yoga Classes LOYRT runs therapeutic classes for those with medical problems and injuries and classes for drug dependants where asanas are regarded as one ofthe primary means of detoxification

                        Teaching Iyengar Yoga to Children The LOYRT and the Ramamani Iyengar Memorial Yoga Institute (RIMYI) have designed a Yoga Diploma Course for chilshydren aged 9 - 17 years As well as forming part of the curriculum in three well-recogshynised Indian schools (the Doon school the Weihams Girls High School and Anne Mary School) the courses run in public classes for children and as an extra-curricushylar activity in schools in Mumbai The sylshylabus spans eight years and covers five levshyels according to the developmental level of the children It provides a finn grounding in the science and philosophy of yoga enabling them to achieve good health emoshy

                        tional stability and clarity of thought when they graduate Annual examinations cover both theory and practice and the course is designed so that those who want to are able to teach Yoga to children after the final cershytification Since 1997 over 800 successful students have been awarded certificates The LOYRT has also conducted free yoga classes for a number of years at lawahar Bal Bhavan a government sponsored organisation working for the welfare of children in Mumbai

                        Publications With RIMYI LOYRT jointly publishes the quarterly journal Yoga Rahasya Other publications include Body the Sluine Yoga thy Light (1978) (later reprinted as Iyengar his life and work (1991)) and Yogadhara (2000)

                        Scientific research into Iyengar Yoga LOYRT aims to produce and present scienshytific evidence to show the benefits of yoga practice and how yoga asana practice helps in overcoming and alleviating various ailshyments One example is a research project headed by Dr Tomrnijean Thomas of California USA in collaboration with LOYRT which was carried out at the 80th birthday ceiebrations in 1998 This study evaluated the physical physiological and psychological effects ofIyengar Yoga pracshytice the perception of stress and coping mechanisms of practitioners and compared personality characteristics of practitioners with non-practitioners

                        The infonnation jor this article was taken fi-om Zubin Zrthoshtimaneshs article Light on now and forever in Sahasrachandra Darsan (J998) and the ojficial BKS Iyengar website at

                        wwwbksiyengarcom

                        Iyengar Yoga News No2 13 Winter 2002

                        SHEERSHAASANA A guide to pronouncing Sanskrit terms - by Sallie Sullivan

                        A t Crystal Palace Geetaji corrunented ~efully on the mutual failure of Westerners and Indians to understand each other If we were finding her English hard to understand she had problems with our pronunciation too This problem extends to the Sansklit names of the postures We are always encouraged to use the proper names for poses when teaching not least so that students will recognise the names if ever they go to Pune to take classes However there are problems with saying the words properly partly because of the nature of Sansmt letters and the acaderrric convenshytions for writing Sansmt in the Roman alphabet The root of the problem is that in Sansmt there appear to be two or more forms of many of the letters especially the vowers a i and u In fact although it looks as though there are two forms they are actushyally different letters that can compietely change the meaning ofa word

                        Basically vowels can be short or long To follow the conventions correctly you have to have the proper font to add the extra little marks (diacritics) above or below the letters that tell you how to pronounce them In English publications these marks are often rrrissed out because the right fonts are not available So texts increasingly are using a different convention which involves doushybling the vowel instead ofusing a bar across the top of the letter TI1is explains for examshyple why you fmd the two spellings Gita or Geeta The added advantage of the doushybling of the vowel is that it helps to remind us to lengthen or stress the syllable where it occurs To emphasise this point I shall write the stressed syllable in bold type This all sounds rather difficult On the plus side you can be sure that once you have mastered the correct pronunciation the letters are always said the same way (Compare this with the English pronunciation of the letter a in after about acre and at)

                        The short letter a in Sansmt is always proshynounced like the a in about The long a is like the sound in after or aah Bisto for

                        those old enough to remember the Bisto kids So asana is pronounced aasana Tadasana becomes Taadaasana - remember to lean on the first two syllables and rather gloss over the last two The vowel e is like the sound in break Thus Eka rhymes with acre and not Boris Becker Short i is like the vowel in it so Trikonaasana sounds like trick and Siddhaasana like Sid Make the Dwi of Dwipaada rhyme with drip Watch out for Prasaarita - the first a is short the second is long and the i is short People tend to pronounce the end of it like the name Rita Try to say Prasaaritter Long i is now often written with a double ee as mentioned above so Vrrasana becomes Teeraasana and Vrrabhadrasana becomes Veerabhadraasana The letter 0 is always long and pronounced like cone or no so for example Konasana is cone-aasana Long and short u are like spoon and put respectively This can cause problems for English speakers when the letter u comes at the start of a word Tly to say Upa in Upavishta as if it rhymes with super Urdhva should sOlmd like oordhva Setu (as in Setu-bandha) is tricky - it sounds like say to

                        Ofthe consonants s is probably the trickiest Plain s is like the s in Sam or yes Both the s with a dot under it and s with an accent over it are pronounced more or less like sh Hence Sarvangasana has no sh sound in it at all - it is Sarvaangaasana However Sirsasana comes out as Sheershaasana The combination of sh with v in Svanasana or rather Shvaanaasana is hard for us to say -the v is almost a w-sound and you have to move quickly from the sh to v like a drunk saying swan There are other complicashytions in Sanskrit letters especially the aspishyrated or breathy consonants and all the varieties ofd and t However if you practise the letters dealt with above and try to apply these sounds in the names of the postures you and your students will feel much more confident next tin1e you do Yoga with an Indian teacher whether over here or in Pune (formerly spelled Poona)

                        Iyengar Yoga News No2 14 Winter 2002 -------------------------------------------------------------------------------------------~

                        (sleep)

                        SAVASANA THE BRAIN AND CONSCIOUSNESS

                        Joe Burn takes a close look at Savasana

                        When we lie down in Savasana be observing the body not of course (corpse pose) we have a unique with our eyes but with our minds eye

                        opportunity to examine ourselves espeshy We feel the breath calming down and cially the way that our consciousness the various muscles relaxing and the behaves For example we can experishy body becoming still This activity of ence whether we have a tendency to fall feeling the body - it is important to note asleep in the pose or whether we start it has nothing to do with thought imagshyto work out particular problems that ination sleep or memory - is an experishyinvolve logical chains of thought (how ence of the body in this present to prepare a particular dish or win at moment even a sense of time is no chess for example) or whether we start longer relevant to imagine things (space aliens or sunshysets for example) My own experience The brain is the organ in which all of the of corpse pose has given me all of the cittavrttis are housed Thinking imagshyabove It is not uncommon for me to lie ining sleeping and memorising are all down and end up so involved in a dayshy done by the brain They are done by dream or thought pattern that I forget what is known as the higher outer or completely where I am and what I am more evolved part of the brain The next supposed to be doing I am sure that I layer of the brain deals with appetites am not alone here What then are we urges and emotions - the fight or flight supposed to be doing in corpse pose response is generated in this part of the Well none of the above for sure In brain and also sensory input is corpse pose we seek to experience the monitered The part of the brain that body to concentrate on the body to deals with the body its coordination of become completely absorbed in every limbs (reflexes) and the control of basic part of it as sugar (the consciousness) body systems ego the breath and heart dissolves in tea (the body) and when rate is known as the core brain What I tasted all the tea is sweet This concenshy am suggesting in this article is that in tration on the body should not just be corpse pose we are looking to shine the momentary but should go from present light of our consciousness on this part moment to present moment then it of the brain and not the higher part In becomes a meditation an experience of corpse pose we are looking to move the eternal The present is after all etershy from the higher outer part of the brain nal through the middle to the lower core

                        brain In this way we do what Patanjali In the Yoga Sutras Patanjali clearly asks states that there are five types of citshytavrtti - the fluctuation or modification In Iyengar Yoga we look for the mechashy(vrtti) of the ego intellect and mind colshy nistic explanation underlying all the lectively known as the citta These are poses we do What I mean is that we try pramana (correct thoughtknowledge) to understand the mechanism of the legs viparyaya (erronious thoughtknowlshy (ie the muscles tendons ligaments edge) vikalpa (imagination) nidra joints etc) aims chest and so forth so

                        and smrti (memory) He says that we are equipped with a complete that these cittavrttis are to be restrained understanding of how these limbs comshyor stopped by Yoga practice Thus in bine to produce the correct action in any corpse pose we should not be thinking posture This understanding gives us the (either correctly or incorrectly) imaginshy knowledge that there is no magic ing sleeping or reminiscing what then involved - we know that if every part of is left for us to do This is not easy to the body is placed in the correct way answer but I will venture that we should then the pose will be attained and there

                        15 Winter 2002

                        will be no injuries This mechanistic approach must be applied t the brain as well as the body

                        Research has shown that certain parts of the brain ar responsible for different functions If someones brain activity is scanned whilst they are playing chess and lh n again when they are frightened then we see that different parts of the brain are being used europsychologist Michael Persinger of Laurentian University in Ontario has managed to induce profound spiritual experiences in people time and time again by stimulating their temporal lobe with a weak magnetic field Some people have reported that this is like an experience of Samadhi of unity with alman Directing the magnetic field elsewhere in the brain has no such effect Another scientist Antonio Damasio of the University of Iowa College of Medicine suggests that a sense of self comes from the combined system of brain stem hypothalamus and basal forebrain (or core brain) In terms of the bodys physiology this sysshytem monitors and detects tiny shifts in the chemistry of the blood (the bloods water content and temperature for example) and triggers adjustments to keep us alive This system works conshystantly - unlike the higher brain - and is therefore specially placed to give a sense of self and continuity This self Damasio calls the proto-self Damasio goes on to speculate that the mid part of

                        the brain generates the core self which maps the body in relationship to the environment and that the outer part of the brain generates what he describes as the autobiographical self -our memories opinions and beliefs Damasio has specshyulated that meditation and here we should include corpse pose moves us from the complexities of the outer brain to the simpler more internally orientatshyed core and proto selves

                        In a separate piece of research Andrew Newburg of the University of Pennsylvania Medical Centre has found that meditators are able to shut off their orientation area situated in the parietal lobes which results in a loss of a sense of space and time something many would describe as a spiritual experience or being absorbed into God or Samadhi

                        These three scientists have begun to uncover some of the secrets of the brain and how spiritual experience could well relate to the manipulation of particular parts of the brain and to show that there is a mechanistic explanation of these so called mystical states This I think is fascinating and important work It reminds me of one of B K S Iyengars sayings that the brain is the most diffishycult pa11 of the body to adjust Ifwe can learn to adjust our brains as we adjust our kneecaps then spiritual experience is far closer than we ever thought it is in fact right between our ears

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

                        IYN READERS QUESTIONNAIRE - RESULTS

                        Currently a small working group is attempting to come up with proposals for a new Iyengar Yoga Association for the UK In the last issue of IYN we published a

                        survey aimed at discovering what IYN readers wanted from a national Yoga association Joe Burn analyses the results

                        e

                        The questiolIDaire was answered by 33 people This represents a reply rate of

                        13 which is rather low This low response may suggest that people do not like to answer questiOlmaires or of course that they are indifferent to how the new Iyengar Yoga Association will work A reply rate of 13 is also not very represhysentative of the Iyengar community at large therefore we calIDot use it as an authorative voice of opinion However some interesting trends did emerge from the data so do read on The fmal point to make here is that 22 of the 33 replies were from teachers (and 7 of the remainshying 11 were from teacher trainees) this suggests that teachers are far more likely to reply to these things as out of the 2500 magazines sent only about half were sent to teachers

                        What services should a national Iyengar Yoga Association provide In order of preference 1 Maintain teaching standards 2 Conventions 3 Magazine 4 Teacher certification 5 Teacher contact lists 5 Insurance for teachers 5 Liase with RIMYI sect 22 Bursaries for teachers 23 Bursaries for practitioners 24 Book and Video sales 25 Resources eg bookvideo library 26 Discounts at local events 27 Discounts at national events 28 Equipment sales

                        The average score for the topmost rank was 483 and the average score for the bottom most rank was 217 (services were scored 5 for important and 0 for not impOltant) The results do of course speak for themselves but I would like to draw your attention to the bottom most

                        ranking services 22 to 28 All of these it seems to me are vaguely cOlIDected to money and merchandising which it seems people felt was relatively unimshyportant

                        What other activities would you like to see These were all one-off answers - To check on teachers with an inspection

                        group that dropped in on classes at ranshydom

                        - That points should be awarded to teachers for attending events this should replace EOL (revalidation) days

                        - Money sent to Indian charities (eg those helping children)

                        - Affiliation to the British Wheel of Yoga

                        - Yoga Holidays - To be a good example ofYogic attitude

                        Why join a national Iyengar Yoga organisation In order of preference 1 To be kept informed about Iyengar

                        Yoga news and events 2 To support Iyengar Yoga 3 To be a part of the Iyengar Yoga comshy

                        munity 3 To be a part of a professional teaching

                        association 5 Insurance for teachers 6 To learn about Yoga 7 To meet people with shared interests 8 To benefit from discounts

                        Again it is worth noticing that the service least desired is the one that is chiefly about monetary benefit The top most reasons seem to be about mutual SUppOlt - of the organisation by individuals and vIce versa

                        Conventions would you pefe~ 1 One convention for practitioners and

                        Iyengar Yoga News No2 17 Winter 2002

                        one for teachers at different times of year

                        1 One convention for practitioners and one for teachers rum1ing back to back

                        3 A single annual convention open to all practitioner

                        What i ignificant here is that the majorshyity ofp ople wanted separate teacher and praditjon r conventions

                        How often would you like a magazine The mean frequency for the number of magazines a year was 3 (actually 34 but we are unable to produce a 04 magashyzine) At the moment we only produce 2 a year the feasability of producing an adilltional magazine will be looked into

                        What sort of articles would you like to see in the magazine In order of preference 1 Philosophy 1 Focus on poses 3 Teacher development 4 International news

                        4 Personal accounts of practiceteachshymg

                        6 Interviews with the Iyengars 7 Articles by the Iyengars 8 Workshop reports 8 News 8 Practice advice 8 Diet 12 Local institute supplements 12 The business of teaching 12 HistOlylFuture ofIyengar Yoga 12 Book reviews 12 Yoga equipment adverts

                        It is important to note that all the above were suggestions by respondents the questionnaire itself did not make specific suggestions

                        What should the website include In order of preference 1 Events listings 2 General information 2 Teacher listings 4 News 5 Class listings

                        REPORT FROM THE UNITY GROUP

                        Following the joint unification motion that was unanimously carried at both BKSIYTA and LOYA genshyeral meetings last May a working group was set up with the aim of drafting a proposed structure for a

                        new single Iyengar Yoga association for the UK The Unity Group consisting ofthree representatives from the BKSIYTA three LOYA representatives and two wise friends has now met three times Having estabshylished common aims and objectives in the first meeting the purpose of the second meeting was to come up with a general structure for the new association We consulted as widely as we could on this proposal and amended refined and added a lot of detail to the structure in our third meeting

                        The Unity Group has found itself largely in agreement over all of the aspects of the proposed structure so far but the key to success in this venture is to make sure that the whole Iyengar Yoga community in the UK is moving forward together We need feedback from all Iyengar practitioners as we go along Rather than print the proposed structure in this magazine (it is quite long) we are publishing detailed notes of all of our meetings on the BKSIYTA and LOYA websites If you would like a copy posted to you please ring 01223523410 Please have a look at our progress so far and tell us what you think even if you are in total agreement it is helpful to know

                        Kirsten Agar Ward officebath-iyengar-yogacom Nathalie Blondel nblondeltadasanafsnetcouk Paquita Claridge peterclaridge250fsnetcouk Philippe Harari phi 1 ippe hararirunboxcom Brian Jack jacksisaolcom Judith Jones j udithjonesyogafsnetcouk Ginnie Owen howardowenhfreeservecouk Elaine Pidgeon elaine pidgeonvirginnet

                        Iyengar Yoga News No2 18 Winter 2002

                        A LllTLE DETACHMENT

                        Alan Brown gives a personal view of the Iyengar Yoga Jubilee held at Crystal Palace in May 2002

                        One of the reasons I pracUse Iyengar yoga is the aim (occasionally realised) of gaining a precise authentic experience be it in the alignment of the body during asana practise or through good teaching or the environment in which the expenshyence is received Being taught by Geeta earlier this year gave all this and of course more To be taught by a member of the Iyengar family is a great honour It was something I was hoping to be able to experience and now something I plan to repeat

                        Liz Brown

                        Imust confess that I almo t didnt go TI1 thought of being part of a class of

                        several hundred people with probably only a distant obscured view ofwhatevshyer was happening on the stage was less than appealing Then the cost of attendshying both the teachers and the main conshyvention added t travel fr ill Yorkshire and accommodation in London for both of us - well we could have bought a couple of return flights to India for the same money which for a while we serishyously considered as an alternative However family commitments put paid to that idea so we bit the buJ[et and sent off our cheques

                        Crystal Palace is not an ideal venue but it is not bad There is the luxury of havshying an Olympic size swimming pool to dip into whenever the fancy takes you shyalthough I never quite managed to find the time to succumb to that temptation All the facilities are nicely situated near to each other so there is a good sense of togetherness The main hall was more than adequate to accommodate everyshybody although the glaring lights in the ceiling had to be left on for the video cameras They hummed with a persistshyence which required quite an effort of detachment to ignore

                        The sense of togethemess during the day helped to make up for a lack of suffishycient onsite accommodation But pershyhaps it would have been difficult to find a suitable venue with accommodation for so many people There are a few apartments in a nearby block and some ofus camped or caravanned at the astonshyishingly pretty and secluded Crystal

                        -

                        vouchers complimentary bandages and various other paraphernalia I particushylarly enjoyed this job as it gave me an opportunity to say hello to a lot of peoshyple I may otherwi e not have managed to speak to I was also happy to be working with such a friendly co-operashytive team Even though fati g1le clearly showed ill the face of the main organisshyers enthusiasm and good-natur never failed and that spi rit characterised the whole convention The organisers and helpers at least to my perception did everything they could to ensure the atmosphere was unfai lingly warm inclusive and supportive with never a suggestion that anybody was more important than anybody else

                        The catering was generally good although I personally didnt go overshymuch for the lunchtime sandwiches Also the queues for the evening meals especially after the arrival of the extra participants for the main convention were enOm1OUS but again with the exershycise of a little detachment I found it a marvellous opportunity to get to know new people and catch up with old friends

                        Geeta began evelY session with a long puja with various different prayers being chanted in Sanskrit some of which we listened to and some we were expected to join I have tried going to church a few times but it always makes me feel awkward I cannot easily agree with the fOm1 of the prayers I am expectshyed to recite or accept many of the Christian beliefs I like singing hymns but again I have felt unable to connect

                        Palace campsite it was hard to believe that we were surrounded by London

                        This was the first national convention jointly organised by the BKSIYTA and LOYA and as a member of the BKSIYshyTA committee I had volunteered myself as a helper for general duties Mostly my job was to man one of the welcome desks at the entrance handing out packs with convention programmes t-shirt

                        19

                        with the sentiments they express Geeta gave lengthy explanations about the meaning of the prayers she recited and stressed that even though the names may be different God is the same for everyshybody I know some felt uncomfortable with that idea in spite of Geetas best efforts to explain and encourage us all to participate

                        For myself not understanding most of

                        Winter 2002

                        the words I chanted meant that I could absorb myself in the beauty of the sound and sense of sharing without having to worry whether I agreed with the content or not F r bett r or worse I was able to detach myself from the concepts and lose my elf in the experience These pra ers went on for a considerable time but if one was not too attached to the idea a getting on with asana practice it didnt matter at all

                        The practice when it came may have eli appointed some As teachers we ere considered to be ther to learn rather than do a practice for our selve For mo t of the class we huddled close to the stage 1 think Geeta kept us there so we were not constantly wasting ti me walki ng backwards and forwards to see So it was not ea y to practise effectively what we wer seeing demonstrated on others But of course (and I hardly n ed to say this) the in tru tion was excellent and delivered with a larity p rceptivity and good humour which was inspirashytional

                        In the morning cla s of the second day we were permitted to return to our mats to practice what we were shown As a note-taker J didnt have the chance to do that work but the lass definitely flowed better and it seemed easier t understand what was being shown There were plenty of interesting and u eful points about what actions to perform with the various parts of our anatomy but with a team of note-taker arranged around the edge of the stage we could relax and absorb tbe experience without having to worry about missing anything There were also lots of good points about how to teach which I wont elaborate here because the note-sharing essions in the afternoon made sure that everybody who attended had a good chance to copy e erything down

                        Some gntmbles surfaced about these

                        The teachers Pranayama class I did find difficult I wasnt well placed to see bolsters littered the stage and we were not allow d to stand too close or climb onto the stage because of the video camshyeras So I didnt get a lot from it and I am j ust hoping that the video will make up for the inconvenience it caused me at the time

                        I was rather worried about the firs t Pranayama class of the main convention because owing to spectacularly bad timetabling the AGM was scheduled to take place d irectly before it Controvers ial and contentiolls items having been plac d on the agenda I was quite concerned that T would spend the whole of the Pranayama class churning these matters over in my mind As it turned out there wasnt time to discllss the difficul t issues and I managed to enter into my Pranayama in an undisshyturbed state of mind In spite of a nigshygling cough (yes sorry that was me) wh ich I had suffered for weeks and whi h refused to go I experienced a truly wonderful Pranayama wi thout so much as a tickle

                        There was a question and answer sesshysion at th end of the last day with the usual valuabl explanations of how to deal wi th health problems through the use of prop and modifications but Geeta also had to field some difficult and possibly pointed questions about our organisation and some of the issues confronting it She managed this astuteshyly with an honesty and go d humour tilat embraced us all under the same proshytective umbrella of Yoga

                        Finally more prayers presentations and thank yo us and I fel t rather embarrassed to be invited onto the stage wi th a few

                        thers and thanked for my small contrishybution on the welcome desk Its hard to imagin the months of meticulous planshyning and hard work that goes in to O1middotlt1anshy

                        Like all good teachshyers none of her words were wasted or superfluous qUite a feat in itself when you consider how many hours she taught someshytimes three or four at a stretch almost without pause While I had been told before that in India the teachers shout I know that some people myself included found the occasionshyal ferocity of a remark surprising I found effortless effortmiddot further from my grasp whl1e tershyrified of being picked out for doing something wrong But as Geeta said If I tell you someshything once you will forget if I tell you three times you may not forget but if I shout you will not forget Who can argue with that

                        Liz Brown

                        There are still copies of the

                        Jubilee videos for sale - see page 34 for details on how

                        to order

                        afternoon sessions as mostly all we did was it round en rna se and give out all th p ints we had managed to remember

                        r write down from the session with G tao I suppose we could have had m re teaching but it would have be n a hard act to follow for even our best teachers Better perhaps to be content wi th h t we had been given already shyand it did mean that evelybody had the chance to geL every point that was given

                        Iyengar Yoga News No2

                        i iog a big event like this On behalf of everybody fortunate enougb to attend 1 would like to say a real giant sized thank-you to the people who did that work all voluntary and simply for the love of Yoga

                        Also to Geeta who brought us all togethshyer not only in one building but in one spirit I hope she comes to visit us agaIn

                        20 Winter 2002

                        Some Reflections on Spirituality and Iyengar Yoga Practitioners

                        Suzanne Hasselle-Newcombe analyses the results of her Crystal Palace Questionnaire

                        The gender difference for the sample was 846 women and 146 men Age ranged between 23 and 76 years with the average age being 47 The average responshydent attends one yoga class per week and practises asana at home for 3-5 hours a week most responshydents have been pracshyticing Iyengar Yoga for 6 - 10 years and yoga generally for 11 - 15 years It is clear that the respondents were dedicated experishyenced practitioners - a particular section of the great variety of people who practise Iyengar Yoga

                        (jo An amazing number of Iyengar Yoga practishytioners In this sample had university educashytions According to the 1998 British Social Attitudes survey less than 10 of the genershyal population have completed an undershygraduate degree Yet 643 of the sample yoga practitioners had completed an undershygraduate degree and 298 had also comshypleted post-graduate academic qualificashytions

                        M any readers of Iyengar Yoga News were present at the Jubilee

                        Convention at Crystal Palace last May with Geeta Iyengar At this event I disshytributed questionnaires as part of my research for an MSc Religion in Contemporary Society at the London School of Economics I would like to sincerely thank everyone who completshyed a questionnaire or othelWise helped in this project in particular I must thank a member of the Iyengar Yoga Institute (Maida Vale) who generously provided financial support for the project Although I asked questions relating to many aspects of the practice of Iyengar Yoga my dissertation focused on spirishytuaVreligious elements I found this a fascinating area to research not the least because there are so many different reashysons why people practise yoga I conshycluded that long-term practitioners often do use their practice of Iyengar Yoga as a method for developing spiritual selfshyknowledge However the conceptual framework - the ideas - around the relishygious or spiritual remain unique to every individual

                        Out of the 750 people present at the event 188 returned completed quesshytionnaires - a response rate of 25 It is important to stress that the findings that follow may not accurately represent the British Iyengar Yoga community Significantly the practitioners who completed the questionnaire were expeshyrienced and dedicated the average respondent has practised Iyengar Yoga between six and ten years attends yoga class once a week and practices asana at home for three to five hours a week Therefore Iyengar Yoga is likely to have an important place in these practitionshyers lives This is a good sample from which to explore which aspects of Iyengar Yoga are most important to experienced practitioners However there is no way of knowing how many

                        practitioners share the same opInIOns and characteristics as those who comshypleted the questionnaire Please read the following results as preliminary description only

                        For a majority of dedicated practitioners the practice of yoga goes beyond just the physical level From the responshydents to the questionnaire 644 feel that their yoga practice facilitates an awareness of fee lings and 681 believe their practice helps them to manage feelings Additionally many feel that their yoga practice helps comshybat feelings of stress 79 feel this is an important reason for continuing to pracshytise Thus for at least two-thirds of the respondents the effects of yoga practice reach the physiological and emotional levels

                        Through conversations with many pracshytitioners I have found that there is often (though certainly not always) a negashytive association with the word relishygion as representing blind belief in dogma and something dead Therefore in the questionnaire I asked for the relative importance of something spiritual in the practice of yoga Almost half of the practitioners found a spiritual element an important reason why they continue to practise Iyengar Yoga (473) Interestingly approxishymately half of the practitioners (484) also began their practice with an idea of spiritual development It is likely that many who practise Iyengar Yoga have a personal interest in the spiritual Long-term practitioners are no more likely to have a spiritual interest in their practice than beginners Therefore it appears to be unlikely that the pracshytice of Iyengar Yoga itself generates an interest in yoga as a spiritual practice

                        The concept of spirituality is very vague Many popular definitions

                        Iyengar Yoga News No2 21 Winter 2002

                        involve the ideas of higher meaning r higher alues to human Life as

                        importanl a peets of spirituality This reson t well with the respondents Yoga add a sense of meaning to life [or 846 of the respondents The importance of yoga practice in providshying a sen e of meaning and purpose to U fe should not be underestimated Many people wrote in powerfu l stateshyments on this theme

                        [Yoga underpins my (ie grounds it gives it a meaning and a rooted-ness

                        I call it [yoga) my sanity insurance It probclbly could be described as the bedrock of my existence

                        Gave me a sense of purpose Gives a meaning to being alive brings a measshyure ofsanity

                        Many respondents contrasted the meanshying the practice of yoga gave them with a sense of meaninglessness to materishyalistic and capitalistic mainstream ociety Some re pondents wrote

                        L~le in the West is so f ast-paced and materialisti Yoga can add meaning to ones otherwise shallmv meaningless hie

                        [Yoga is an antidote to current conshysumer values

                        It offers an alternaave to our materialshyistic view of life with physical mental emotional and spiritual aspects which are sadly missing on the whole from our culture

                        One of the most interesting characterisshytics of the respondents was a tendency towards mixing reUgious inspirations while remaining grounded in a regular practice of Iyengar Yoga The responshydents were velY unlikely to be practisshying any other style of hatha yoga Ie than 53 of th respondent are currently practising any other tradition of yoga asana alongside Iyengars teach ing However the respond nts were also very unlikely to feel affiliated with Hindui m - less than 3 Instead

                        many individuals shared sympathies with several faith systems for instance Hindujsm Catholici m and Buddhism or Hinduism and Protestantism In all 154 of the respondents refused to be affi li ted with any single religious faith

                        Iyengar Yoga General Practitioners Popn

                        ofUK

                        319 45 8 Mult iple No re ligion

                        154 11a Buddhist 128 01 C ofE 112 291 Catholic 85 86 C of Scotland l 1 37 Prote tant (not CoE) 74 101 Other 43 06 Hindu 16 04 Jewish 11 04 Muslim 07 Sikh 02 Dont Know 01 No response 48 02

                        1998 British Social Attitudes Survey

                        As hown above the respondents have significantly different rel igiou affiliashytions from the general British populashytion Importantly the largest segment of both groups feel affiliated with no relishygion However this sel ction was not always as secular as it appeared Several respondents wrote in comments relating to their choice of no re ligion No Religion - but I feel I am interested in the best of all religions and another wrote No religion - but I respect all religions - I wish th re were just one No religion for some meant an affil iashytion with secular hmnan i m or another secularphjlosophical -based ethical framework However most simply ticked no religion without further comment

                        The most significant single religious tradition amongst the Iyengar yoga practitioners was B uddhism Buddhism was marked by 128 of respondents as their single -eligious affili ation this compares to less than 1 of the general British popUlation Most Buddhists

                        While 489 of the respondents had tried a tradition of yoga other than Iyengar Yoga only 53 conshytinue to practise any other tradition of asana practice The most overwhelming reason why responshydents signified that they practised Iyengar Yoga was the quality of Iyengar Yoga teachers The reputashytion and depth of BKS Iyengars understandshying of yoga were also important considerashytions

                        People begin their practice of yoga for many different reashysons 596 began their practice of yoga as an alternative form of exercise Hopes of helping a specific physical condition motivated 266 of the respondents and 244 wanted to address a specific emotional or psychoshylogical condition Significantly 58 began yoga in part for reasons that could be considered pershysonal development An idea of developing spiritually motivated 473 of these dedishycated practitioners

                        Iyengar Yoga ew No2 22 Winter 2002

                        23

                        The longer the years of practice the more Important the fitness and flexibility gained by practising yoga become 851 found exercise an important reason why they conshytinue to practise and 946 felt that flexibility was an important reashyson why they continue to practise Many pracshytitioners do find Iyengar Yoga an important source of relief from stresses 793 continshyue their practice in part as a way to manage stress Many long-term practitioners (527) also use their practice to manage a specific problem whether physshyical or mental Over two thirds find the selfshydiscipline of practising yoga an important aspect of the continued practice That yoga provides some tools to become increasingly aware of feelings as well as managing feelshyings was also a signifishycant reason why many continued to practise

                        It is interesting to note that 839 of the samshyple did believe in a kind of God whether one with which you could have a personal relashytionship an impersonal spirit or life-force or God as something within each person A significant number of the sample 223 believe in reincarnation Half of the sample is not sure what happens after death

                        found the practice of Iyengar Yoga completely complementary to their metaphysical beliefs even though the goal of yoga is (ultimately) to re-unite with (an impersonal) God and the goal of Buddhism is to realize the ultimate non-essence of everything including conceptions of God It is interesting that such apparently opposing belief sysshytems can be seen to fit brilliantly (to use the words of more than one responshydent) My research suggests that for many of the respondents the practice that they do - asana pranayama and for 372 a form of meditation unrelated to Iyengar Yoga - is of more personal importance than the belief system from which it originates

                        The responses to this questionnaire sugshygest that Iyengar Yoga as practised in Britain is in line with mystical relishygion A concept of mystical religion was developed by Ernst Troeltsch at the beginning of the century According to Troeltsch mystical religion has its emphasis on direct personal religious experience there is no authority higher than personal experience This type of religion is mystical in a very ordinary sense - it does not imply any direct revshyelations from God or inspirational halshylucinations Other than a reliance on direct experience mystical religion tends to be highly individualistic and syncretic - drawing on a variety of inspirations both secular and religious in the creation of higher meaning to life as individuals

                        Mystical religion tends to be associated with those aspects of society that have a high level of education - it has been called the secret religion of the educatshyed classes According to the 1998

                        British Social Attitudes national survey just under 1 0 of the British population have university degrees Amongst the Iyengar respondents 643 had univershysity degrees an additional 298 had academic post-graduate qualifications In particular many of these respondents hold post-graduate certificates in teachshymg

                        Mystical religion also tends to avoid any type of social organization largely because all beliefs or convictions are completely up to the individuals conshyscious But the practice of Iyengar Yoga appears to provide a common activity for many who are creating personal eclectic systems of meaning in their lives This might be because Iyengar Yoga provides a specific technique a technology of increasing awareness of self - in mind breath and body An important role of the BKSIYTA is to preserve the integrity of BKS Iyengars technology of yoga asana and pranayama However exactly what each practitioner discovers in the space created by the yoga practice is individshyual The meaning and language we use to describe the personal experience of yoga practice comes from our experishyence in a multi-cultural largely secular Britain In this way each practitioner of Iyengar yoga is participating in a deep traditional Indian science of self-knowlshyedge as well as engaged in creating something radically new - specific to each individual and characteristic of this time and place

                        I would be happy to discuss any aspect of my research further with any reader I can be most easily reached by email at

                        shassellenewco m beyahoocouk

                        Iyengar Yoga News No2

                        ---------

                        IYENGAR YOGAAND LONDON

                        Lorna Walker looks back on the first 50 years

                        This year we are celebrating the Si lver Jubilee of the Teachers

                        As oc iation It should also be rememshybered that we are celebrating the Golden Jubilee of Mr Iyengars first contact with the U K In March 1952 Mr Iyengar met Mr Yehudi Menuhin (later Lord Menuhin) in Bombay The success of that first meeting led to the invitation to Mr Iyengar to visit Britain It was not until 1954 that he made bis fi rst trip to Europe to teach Lord Menuhin but the beginnings of Yoga in the UK were laid in the trip Mr Iy ngar made to Bombay in 1952

                        From 1954 until 1960 Mr Iyengar taught only musicians or other selected students on his trips to Europe However in 1961 the first open class was held in London Diana CLifton one of our Advanced Teachers saw the advertisement applied and attended that first class She remembers that there were three students for it herself Angela Marris and Silva Mehta However the number of interested stushydents grew rapidly At the end of the two-week visit Mr Iyengar instructed the group to practise together led by Diana who had previously practised from a book It was not Light on Yoga as that was not published until 1966

                        It could be said that the first London teacher training took place later during that year Diana had photographs taken of her doing asanas She sent these to Mr Iyengar who returned them with comments When Mr Iyengar returned the fo llowing year he agreed some of the students should teach in pairs So classes taught by Gurujis students herebegan

                        In an interview in the early 1970s Mr Iyengar stated that he had been training teachers to conduct classes for the London County Council from 1967 and that no teachers were accepted unless he authorised

                        Iyengar Yoga News No2

                        However it was not until 1970 that the number of classes really began to grow It was agreed behveen Mr Iyengar and Mr Peter McIntosh Director of Physical Education for the Inner London Education Authority that Iyengar Yoga should be taught in Adult Education Institutions Following this in January 1971 Iyengar Yoga Teacher Training classes were started at the College of Physical Education Paddington Street The expansion was rapid

                        Each year until 1976 Mr Iyengar visitshyed and taught the would-be teachers He decided who was and who was not ready to teach Once he had agreed that a student was ready classes were found for them Such was the demand for teachers that I believe all who qualishyfi ed were soon found a place to teach

                        With the opening of the Institute in Pune and the growth in the number of teachers Mr Iyengar set up the system of Certification and the BKSIYTA Those like me who were already teaching were given certificates Those who followed had to take an assessshyment

                        We are now celebrating the silver jubilee of the setting up of the BKSIYshyTA

                        Information jor this article came from the file at the Iyengar Yoga Institute (Maida Vale) 223a Randolph Avenue London W9 1NL Early students and teachers have written up their memories of their first classes and the opening of the Institute We would really like to have further information particularly about the 1960s classes the early teacher training the outings with Guruji and thejirst teachers The aim is to provide a resource for the future If you have memories you would like to share please send them to me at the Institute address (see above)

                        24 ------------------------------~

                        -----

                        THE CASE FOR MODERN YOGA

                        Joe Bum attended the 7th International DHIIR conference in Cambridge in September 2002 as a representative of LOYA(UK) and the BKSIYTA This is his report

                        Iyengar Yoga News

                        On Friday th 20th and Saturday the 2 1st of September I was privileged

                        to represent the UK Iyengar Yoga comshymunity at the 7th international DHHR Conference in Cambridge (DHUR stands for The Dharam H induja In tinlte ofIndic Research) The confershyence entitled Indic Health Conference 1 The case of modern Yoga was a part of a w ide ranging research exercise called the Indic Health and Medicine Research Programme which attempts to un derstand Eastern approaches to health in modem times This conference was obviously being taken very seriousshyly by its funders and the University of Cambridge as the opening addresses were delivered by none other than the Hinduja brothers and a1 0 Sir Al c Broers who is the Vice hancellor of the university After these important people had delivered their speeches I decided to really pay close attention

                        1 am delighted to say that having vowed to try and pay attention I soon fOLmd that effort wa not required as th talks given were all thought provoking and of a high quality The speakers varied enormously there were Doctors and professors of medicine doctors of phishylosophy and professors of Indic research and indeed ordinary fol The emphasis was on academic research into Yoga - both the history of its literashyture and its medical applications - and infact there was no Yoga practi sed its elf a curiosity that one speaker cou ld not help mentioning The organisshyer of the conference did point out that during some prev ious conferences Yoga postures had been practised and examshyined

                        I do not have enough space here to sumshymarise points made in all the talks but I will try to highlight one of the main theshyoretical problems that many speakers addressed It is as foUows in the west

                        No2 25

                        there is a standard paradigm to estab lish the effi cacy of a treatment for a medical condition Take for example a drug given for high blood pressure (HBP) Now to test this drug a western scientist would take a random sample of say 100 HBP sufferers and divide the sample randomly in half One hal f would be gi en the drug and the other would be given a placebo After some time the patients would record if there was any response to the drug These results would be analysed and then our sc ienshytists could say either that the drug vvorks or it does not If the drug worked then doctors the world over would recomshymend this drug to their pati nts This is a gross oversin1piification of what is a complicated process and I have dune it li ttle justice but in principle this is what happens This is described as an objecshytive test of the efficacy of the drug

                        Speakers in the conferences higWighted that thi s is not how Yoga therapists approach their patients or treatments Rather it was made clear time and time again that yoga treatment is SUbj ective That is to say no yoga therapist would assume that one s r ies of postures would be good for all their patients sufshyfering from the same condition For example one series of postures for one patient with HBP might inc lude sup ta virasana but another HBP patient may suffer from chronic arthritis in their knees thus making the pose unbearable the yoga therapist must immediately modify the treatment by changes in the posture attempted or changing the sequ nee This may not be possible with the drug for HBP where the patien t either takes the dmg or does not (there may be alte llative drugs) The point is that aU people if looked at in the holisshytic sense are different and therefore treatment of their ailments needs to be personalised The huge variety of yoga postures and their variations give a yoga

                        Winter 2002

                        therapist a much bigger palette from hich to on truct a treatment Drug lreatrn nl do not gi t this flexibility

                        h is [his ve flexibility of treatment that olZa ffers that is also its Achilles- -shy

                        he I in the es of the western scientist W t m 5 ience requires that the thing being tested -a drug a sequence of posshytures - remains constant throughout the test if yogis are always changing and adapting their postures etc so as to suit the needs of the particular patient then yoga is untestable and as a result will never be accepted This is a problem that we need to solve

                        Spirituality is subjective and is at the core of Yoga but it cannot be measured there is no empirical evidence for it As such none of the talks were about spirishytuality as all speakers presented evishydence for whatever they were talking about with the exception of Prof Arjunwadkar and Frederick Leboyer However all speakers were very keen to establish that they knew that Yoga was spiritual (many were Yoga practitionshyers) but that the disciplines of their subshyject require that they stick to the justifishycation of hypotheses by evidence This did make an impression on me as I thought that the conference would be a very dry affair - it was not - and it was really up]ifting to see many persons dedicated to understanding yoga and dedicated to grapple with the problems that the objectivesubjective approaches make Another illustration of this was made with regard to the nadis chakras and the kundalini These do not exist in

                        the objective sense of the word they can never be measured or found and attempts to do so are futile What we need is an understanding that these were a metaphysical model created to explain a sUbjective and repeatable experience

                        If we want to make yoga a mainstream treatment accepted by the establishment then we must understand the problems that this conference was trying to face up to and as such I recommend its work to you and would encourage its continshyued support

                        Finally it was really great to meet a lot of people from other Yoga traditions the British Wheel of Yoga Ashtanga Yoga Vini Yoga Dru Yoga and many more It was encouraging and not suprising that these persons were dedishycated to increasing the health of their members - both physical and spiritual shythrough Yoga With this and a recent article published in September in the Guardian in mind I should point out though that many persons were keen to see Yoga monitored by a government body so that the current trend of rogue teachers might be stopped from teachshying postures unsuited to their class members This is something that was mentioned by Lady Diana Dunrossil from the Prince of Waless Foundation for Integrated Health and we the Iyengar Yoga community must engage with the problem the government and the governing body for Yoga on the Sports Council - the British Wheel of Yoga - as soon as possible (see article on page 44 of this magazine)

                        BKSIYTA and LOYA(UK) annual conventions

                        At the time of going to press application forms for these conventions were not ready to publish

                        The teachers convention is schedu lled to take place on the 13th14th15th June 2003 in Manchester with Jawahar Bangera as the visiting teacher The general convention wil li be hosted by the Bradford and District Institute and will take place on the weekend of 30th31 st August (venueteacher to be confirmed) Hopefully we will be able to send out application forms as inserts in this magazine but if not you can mark these dates in your diary now and you will receive full details and application forms in due course

                        I engar Yoga News No2 26 Winter 2002

                        Events Listings your guide to lye

                        Avon Iyengar Yoga Institute Contact Bob Phillips (officebath-iyengar-yogacom) $0 Yoga day with Pen Reed - 7th June Discounts for all LOYA members

                        Bradford amp District Iyengar Yoga Institute Contact Aan Brown (01535 637359 aandianaanpuscom) $0 Yoga day with Lilian Biggs and Alan Brown - 18th Jan $0 Teachers workshop morning - 7th June

                        +- INSTITU T E -+

                        Cambridge Iyengar Yoga Institute Contact Sasha Perryman (01223 523265 infocambridgeyogacouk) $0 Class and talk by Janet Tournier followed by CIYI AGM - Sat 16th Nov $oYoga day with Penny Chaplin - 18th Jan $oYoga day with Judi Sweeting - 17th May $0 Yoga day with Jayne Orton - 15th Nov Discounts for all LOYA members

                        Institute of Iyengar Yoga in Sussex Contact John Robinson (01243 551005) $oNothing planned yet - please contact John for information about future events Discounts for all LOYA members

                        Liverpool amp District Iyengar Yoga Institute Contact Judi Soffa (0151 7094923 maiyogastudiof9couk) $0 Yoga day with Judi Soffa and June Roberts (after their trip to Pune in December)

                        - Sun 23rd Feb $0 Yoga day with Cathy Rogers - Sun 30th March $0 Yoga day with Richard Agar Ward - 18th May pound20 members pound25 non-members - discounts for all LOYA members

                        Iyengar Yoga News No2 27 Winter 2002 ~--~--=-------------------------------------------------

                        ~ ar Yoga Institutes aroundl the country

                        North East London Iyengar Yoga Institute Contact Tess Whitelee (020 847 7311 tess whiteleebtinternetcom) Sunday workshops at the Harringay Club N8 SvJoe Bum - 24th Nov 1-4 pm Sv Sylvia Prescott - 26th Jan 10 am - 4 pm Sv Sue Lovell - 23rd Feb 10 am - 1 pm SvBrigid Philip - 30th Mar 10 am - 1 pm(followed by AGM) Sv Cathy Stanton - 11 th May 1-4 pm Sv Richard Agar Ward - 29th June 10 am - 4 pm Discounts for all LOYA members

                        Oxford and Region Iyengar Yoga Institute Contact Phil Brown (0163535465) SvYoga day with Margaret Austin - Sat 25th Jan - High Wycombe

                        Sheffield and District Iyengar Yoga Institute Contact Bev Fox (0114 2556340) SvYoga class with Frances Homewood (fresh from Pune) - 18th January SvYoga class with Richard Agar Ward - 5th April SvYoga class with Jayne Orton - 21st June All classes held at St Marys Community Centre Tickets are pound 15 for SADIYI and other LOYA members pound20 for non-members

                        South West lyenQlar Yoga Institute Contact Alison Trewhela (01872 865675 alitrewhelaaolcom) SvYoga day with Richard Agar Ward - 25th Jan Discounts for all LOYA members

                        listings on these pages are free for Institutes that are affiliated to the Light on Yoga Association (UK) there is a small charge for non-affiliated Institutes All Institutes on these pages are non profit-making and are wholly dedicated to teaching Yoga using the Iyengar method

                        Iyengar Yoga News No2 28 Winter 2002

                        POINTS OF VIEW In each issue of IYN the Editors propose to raise a question for discussion and to invite a numshyber of people to respond These questions may raise issues that are controversial and elicit responses that some readers strongly disagree with However we must remember that whatevshyer the differences between Iyengar Yoga practitioners in the UK there is much much more that unites us than separates us The editors of IYN would like to make it clear that the views expressed below are those of the individual contributors Readers are more than welcome to write in to IYN with their own views For this issue of IYN we have asked 4 people to respond to the following question

                        What is the relationship between Iyengar Yoga Practitioners and the Guru

                        Dominic Batten

                        In being asked for a response to the question of what is the relationship between Iyengar Yoga practitioners and the Guru I have to make it clear that any answer can only be a personal one I cannot speak on behalf of other practitioners have not read widely or thought deeply about this question but fmd it intriguing

                        In his article on the guru a couple of issues back Richard Agar Ward refelTed to the excellent section in Mr Iyengars recent Path to Holistic Health book explaining that a guru leads you from darkness to light I cannot think of a better description of a teacher any teacher We all have people who by their qualities good example or wisdom have helped us to become more fully alive maybe a parent or relative a schoolteacher or a writer who has inspired us Our lives would be darker without them they have helped us to see

                        Light or enlightenment are words that trigger caution in us We can probably think of examples of false exploitative gurus and give good reasons for suspicion I would like to counter this with a thought from a writer I have found greatly inspirational the French mystic and philosopher Simone Weil who commented that all that is mediocre in us hates what is light If someone is deemed to be on a pedestal what is the origin of the impulse to pull them down or to join them (or maybe replace them)

                        Simone Weil also proposed that hierarchy is one of the needs of the soul Certainly the Iyengar community is hierarchical We learn from our teachers who learn from Mr Iyengar I cannot truthfully claim that Mr Iyengar is my guru because frequency of contact seems to me to be part of the guruldisciple relationship and I have only been once to Pune I realised during this visit that yoga comes through rather than from Mr Iyengar This is a further reason for trust in the teachshying it is part of a classical tradition as is made abunshy

                        dantly clear in Mr Iyengars writings by his ceaseless practice he is bringing to light the teachings of Patanjali

                        What I experience over time is that those who are attenshytive and devoted to Mr Iyengars teaching can best help me learn I am grateful to those who have gone further along their journey ofYoga than I have and am aware that no-one today has gone further along the road of exploring yoga than Mr Iyengar In our asana practice we ask our bodies many questions and can expelience - through our bodies - that the answers given by Mr Iyengar in his teaching are the right ones And so I sense that I am creeping towards a greater sense of accepting that guru is appropriate as a term for the pershyson guiding through others how I practice

                        It is right to question whether those we follow are fit to lead Trust can be abused so how do we judge We test the teaching with our bodies and we note the effects we consider the lifestyle of the leader - does he live simply Is there congruence between the words and the actions Is there any sexual or financial exploitation Is there a cult of secrecy and separation from people Am I required to compromise any values and beliefs As we explore these questions the answers can lead us to a sense of trust and truthfulness and maybe we will lose our sense of inhibition about using the telm guru

                        Tessa Martin

                        I have been practising Iyengar Yoga for roughly 10 years and passed my Introductory Certificate in October 1999 and have been teaching since then I was born and raised in England and had a traditional Western upbringing my parents were not religious at all and I would go as far as to say were agnostic in their beliefs I think this is relevant to the question put before me I am going to endeavour to answer this question from a very personal point of view and I hope that my opinions do not offend anyone

                        Iyengar Yoga News No2 29 Winter 2002

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

                        I have never had the opporhmity to visit India or be taught personally by Mr Iyengar and with my personshyal situation now (single-parent et ) it is going to be many many years before I will be able to do so As I understand it Iyengar Yoga came to the West flfstly through Mr Iyengar teaching a small group of people mo t of whom are now very senior teachers This group had a very personal relationship with Mr Iyengar and they d veoped a high admiration for his qualiti and consequently develop d great affection for him recognizing his integrity and finding him a truly inspiring teacher It has be n the job of these seoshyior teachers to impart to us his unique method of teachshying yoga and in so doing they have also imparted their huge enthusia m affection and re peet for him If they did not do this I do not believe Iyengar Yoga would have been as successful and widespread as it is He in pires enormous motivation which is the thrust of the spread of Iyengar Yoga I also recognize this in the many t achers who are able to go to India regularly and impart to us his pearls of wisdom

                        In India within an Eastern culture and tradition totally differ nt from ours M r Iyengar is also re ognized for his achievements and success throughout the world and it is a natural tendency on the pat1 of Indians to view him in their traditional sense as a guru with all the spirshyitual and moral authority that that implies to them This way oflooki ng upon Mr lyengrr bas also naturally to some extent crossed over into the West and it is this way of looking at him that I believe does not sit comshyfortably with all Westerners

                        To the best of my knowledge Mr Iyengar himself has never made any claims other than to say that if one practises his method ofyoga obediently earnestly serishyously and is always willing to leam regardless ofones culh lre background r igion or no religion the pracshytice will be of immense value to the practitioner and will bring only benefi t and evolution This has been my experience ofTy ngar Yoga I believe I am a comshypletely changed per on due to this practice I came having no interest in matters spirihlaJ whatsoever and now I have an enormous interest in such and yoga has lead me to find my own spiritual path However I do not view Mr Iyengar as my personal spiritual guru nor do I feel the need to view bim as such I do though bave enonnous respect and loyalty [or him I have never ti lt that Iyengar Yoga i asking anyone to have blind faith the experience of benefi t and personal evoshylution can and does only come through persistent practi e and personal reflection

                        Through his many books papers articles etc Mr Iyengar has always been totally honest about his own practice As his practice has deepened and he has got

                        older he has obviously touched upon layers ofhis being that we can only imagine He has tried to describe these to us and bearing in mind that he is a Brahmin and a deeply religious man obviously his religious beliefs are reflected in his writings Why can we not accept this and respect him for his huge personal achieveshyments without feeling that somehow we are being coerced into following exactly the same spiritual path Used intelligently as a tool the 8 limbs of yoga work whatever culhlre background religion or non-religion we aspire to This is what he has always said and this is the way I try and work with them

                        It is a very personal matter if people choose to view Mr Iyengar as their guru in the traditional Eastern sense then whats the problem with that I choose to view him as a guru in the sense of a phenomenal teacher whose knowledge and advice is passed down to me through the teachers I go to and if those teachers wish to chant the invocation or other prayers prior to or after the fonnal yoga practice session I have no probshylem respecting this

                        IfIyengar Yoga is being seen as a cult following I think this attitude must be coming from people who perhaps have not made the effort to try and understand Mr Iyengars teachings and his culhLre fully or perhaps have not the confidence to follow their own path withshyin the framework of the 8 limbs of yoga Far worse things I am sure have been fired at Iyengar and his methods but the man himself continuously rises above such nonsense and the Iyengar movement too I am sure will not be phased by this small-mindedness

                        Roger Ash Wheeler

                        After I was invited to make a contribution to the theme of the relationship between Iyengar Yoga practitioners and the guru I reviewed the questionnaires for both my In troductory Assessment and Certificate and found that the prerequisites or requirements of the BKSIYTA for a prospective teacher of Iyengar Yoga did not involve entering a relationship with a guru or spiritushyal master Aside from the practical aspect of performshying and teaching the poshLres to a particular standard the only other written questions asked of me were rather mundane such as the date I started practising Yoga how often I practised what my favourite poshlre is my medical history and various questions related to the teaching ofcertain poshLres There was no mention of an initiation to take no talk ofjoining a religious or spiritual organisation and no accepting of certain rites and rihtals upon becoming a certified Iyengar Yoga teacher Nor did I have the intention to join a spiritual organisation when I considered Mr Iyengars system of Yoga I believed - and still do - that I was practising a

                        Iyengar Yoga News No2 30 Winter 2002

                        -

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

                        well thought-out and meticulous method of Yoga that Me Iyengar spent years of his life perfecting However I did not feel I was entering a guru-disciple relationship with Mr Iyengar and that was never asked or expected of me To spread the teachings of Yogacharya BKS Iyengar and maintain the teaching standards set by him (a phrase from the BKSIYTA teachers handbook) is not the same as engaging in a special relationship with a spiritual master One is simshyply being asked to teach a paIticular style ofYoga

                        Yet what I have been reading over the past year has both concerned and confused me since the memos and messages coming form the BKSIYTA have implied that if am a loyal discipl ofGuruj i I should not quesshytion th imposition of the much debated Certification Mark By becoming a certi ficated teacher does that mean I have joined a spiritual - in this case autocratic shyorganisation where there is no place or vehicle for debating for what and where the requested pound35 annual fee is heading I even have no idea how my annual pound35 subscription to the Teachers Association is being used

                        In Alan Browns article What Kind of Organisation Are We (published in the section that was sent to teachers with Iyengar Yoga News Issue 1 - April 2002) he states (BKSIYTA) now holds open elections and you are part ofa truly democratic organisation Mr Iyengar is the unelected Honorary President of both LOYA and the Teachers Association Does that give him the legal right to do what he wishes with an annushyal income of about pound30000 from UK teachers alone Yes it probably does

                        Yet I still feel uneasy belonging to an organisation whose President need not be accountable for his actions and where there is a lack of transparency in the organisations presentation to its members and society We need to clarify the realtionship betweeen studentdisciple and PresidentGuru

                        Note the Certijicatiol1 1V1ark applies only to Iyengar teachers and not to non-teaching pracititioners

                        Richard Agar Ward

                        The question speaks of Guru a little ambiguou ly In Yoga and the New Millennium Prashant Iyengar reminds us that we may have the Guru who is a person who teaches us guides and inspires us (personal guru) There is also our Guru within

                        Having reminded us of his fathers enormous lifelong contribution to Yoga Prashant says that the system of Yoga known as Iyengar Yoga is not really an individual or a separate system from that described by Patanjali

                        Iyengar Yoga News No2 31

                        Iyengar Yoga is in reality a method to reveal chiefly the practical aspects of Patanjalis system as laid out in the Yoga Sutras Prashant reminds us that his father was not taught as we are being taught and that he worked for his knowledge single-handedly and unremittingly notwithstanding the vital contribution made by BKS Iyengars own Guruji Professor T Krishnamacharya His Guru was a guiding force from within His Guru was his intelligence his mind His Guru was everyshything in him He also says that no one is without a Guru and the implication is that we may be able to reach to hear and to be graced by this Guru within What a personal Guru may be able to do with the dedshyicated participation ofthe sishya or aspirant is to bring the aspirant into contact with this Guru within In this way the flower ofthe teaching ofBKS Iyengar for an Iyengar Yoga practitioner is when the gates of the soul are opened to shine in the practitioner

                        What does it mean to call oneself an Iyengar Yoga practitioner Some would point out that there is only one such Yogacharya BKS Iyengar himself He is the pinnacle of the method but the rest of us Iyengar Yoga practitioners have a common denominator in that we are followers and fellow pupils of his method When we join an Iyengar Yoga class we may have a teacher who is not BKS Iyengar himself but we are all his pupils as we are following his method As pupils we are all aspirants (sishyas) in his method For those of us who are teachers of his method can we say that the people who attend our classes are our pupils or our aspirants or are they his Of course they are his If we are teaching what he taught then they are his pupils his sishyas and not ours

                        In so far as we choose his method of Yoga and not othshyers then he is our Guru from that level onwards he is our guide to help us move from ignorance to spiritual knowledge Guruji accepts us as his pupils when we take up his method although in most cases he does not know us beforehand and accepts us on trust through his pupils who teach The depth of understanding of this relationship wiH vary from sishya to sishya from pupil to pupil but Gumji does not vary in his understanding and adherence to principles at al1 He has to be like the Guru within to us

                        Knowing that we vary as pupils for how many of us is it the most important question to ask oUI elves whether we are suitable and fit pupils or genuine aspirants It comes much more easily to us to question and to doubt others even our fellow pupils than it is to question ourshyselves Patanjalis recommendation of tapas svadshyhyaya and isvara pranidhana is the key without which we cannot unlock the door to the inner discovery for which God has provided a guide

                        Winter 2002

                        Statement on the Certification Mark - Elaine Pidgeon (Chair of BKSIYTA)

                        Guruji has decided that he would like to donate 40 of the income from Certitication Mark fees to the Iyengar Associations worldwide

                        He has written saying 40 of the collection after deducting all expenses would be lefl for the Associations for the development of Yoga in their areas

                        Each Association will be given a period of time to discuss ways to use the money Then we will send our ideas to Guruji for his approval

                        So the committee of the BKSIYTA would like to hear from you with ideas about how we can best use the money in the UK

                        Astadala Yogama~a Fund Appeal Report - Brigid Philip

                        The Astadala Yogamala Fund (J J Evans) appeal was launched in December 200 I but the news about it was only more widely broadcast in Issue 1 oflyengar Yoga News (Spring 2002) at the Crystal Palace Convention in May and then on the wwwiyengar-yogacom webshysite I promised to report on progress to you all

                        You may recall that the appeal has two objectives - to create a much wider interest in and knowledge of

                        Astadala Yogamala - Gumjis collected works which are intended to mn to 13 volumes when comshyplete with two already available

                        - to create a fund to enable John Evans to assist with the next eleven volumes

                        The fIrst objective is well on the way to being achieved in the UK at least At the Crystal Palace Convention all the available volumes 1 and 2 sold out and there was a long list of orders The Iyengar Yoga Institute (Maida Vale) also offered the volumes at cost price during the week of its fundraising event (workshop) which proved popular If you have not got your copies hurry to your nonnal stockist They are suitable for all levels of student and many chapters are only a page or two in length often with pictures I recommend my students to pace themselves and read a chapter a week as the words are few but the ideas are profound and difficult for us to absorb and actually to incorporate into our lives and practice (which is the point after all)

                        We are all delighted with the fundraising efforts So far we have collected just over pound 1600 The collection box

                        at the Crystal Palace Convention made pound19534 and three institutes subsequently made donations totalling pound600 (UYS ORlYI and IYIMV) Eleven individuals also sent very generous cheques including as a result of the appeal letter which Stephanie Quirk hands out in Pune a surprising (and large) cheque which alTived out of the ether from Oita City Japan As we now seem to have sufficient funds for current needs we propose to close (temporarily) the fund at the end of the year (anyway until more funds are needed) So if there are any more cheques in prospect please send them ASAP made out to Astadala Yogamala (J J Evans) Fund to Brigid Philip 59 Northchurch Road London Nl 4EE and anyway before the end of the year when I move house

                        John is grateful for the interest shown He has fInished his editing contribution to the text ofAY volume 3 and sent it on to Patxi Lizardi It is due out this autumn he thinks and reports that it includes terrific material on Ayurvedic topics He remains very keen that we read and digest Gwujis collected works He thinks that teachers particularly need to familiarise themselves with yoga philosophy in such a way that they are able actively to articulate it in their teaching and practice rather than have just a passive understanding

                        Needless to say Gumji and Geeta are both encouraging and delighted with our efforts Stephanie keeps them in the picture

                        Thank you all for your interest and support

                        Iyengar Yoga News No2 32 Winter 2002

                        FROM A REMOTE POI NT Brian Jack reports on the visit of Rajiv Chanchani to Birmingham August 2002

                        _iiiPaw~11

                        going to teach advanced asanas but his intention was to help us to work deeper in our practice He began the general day with an explanation of the philosophical background to I yen gar Yoga Ofcourse he spoke of Patanjali and the Sutras and of Advaita and Samkya leading to a discusshysion of Prakrti and Purusa and their relashytionship to our Yoga He encouraged us to

                        Iyengar Yoga News No2 33

                        Yoga Centre near Dehra Dhun at the foothills of the Himalayas It is a lovely building in a lovely area near to the home of the Tibetan Buddhist Community

                        A spin-off from Raj ivs visit is that his aunt gave Steve a lesson in Indian cookely Steve is now acknowledged to be a good cook Indian style

                        Winter 2002

                        Those of us who attended the Teachers Convention in Crystal Palace a couple

                        of years ago will remember the teaching of Rajiv and Swati C11anchani with affection and admiration The husband and wife team worked together to shar their knowlshyedge of the practice and philosophy of Iyengar Yoga and related it to Indian tradishytion We were fortunate to persuade Rajiv to return to the UK last August to teach us again in smaller groups He began his tour with a weekend at Yogawest in BristoL He followed that with a weekend in Birmingham and finally a weekend in Manchester This note is a brief recollecshytion of the weekend in Birmingham It is not a summaIY of details of asanas but is about Raj ivs visit in general

                        After teaching at Bristol Rajiv spent a couple of days in Bath visiting the city Steve Lamont picked him up in Bath and spent a day in th Cotswolds on the way to Birmingham In Birmingham Rajiv stayed with his uncle and aunt two local doctors He did his daily practice in Jayne Ortons new Iyengar Centre of Birmingham We soon discovered that Rajiv has a strong interest in architectu re and communiti e so Steve and others took him to visit places of interest Raj iv enjoyed visits to shops in Binningham run by the local Asian communities and made perceptive comments on the way the British and Asian cultures were interacting and influencing each other Steve and Jayne took Rajiv to Warwick Castle and I was pleased to welcome him to my home in Stratford upon Avon We enjoyed Rajivs company immensely His interests and comments were stimulating

                        Over the weekend Rajiv taught a general day in a local sports hall and an intensive for the Iyengar Institute of Birmingham On both days he explained that he was not

                        think of the concept of centripetal force going inward rather than centJifugal force going outward I remembered PrashaIlt saying the same thing when he urged a class in Pune to work in dont work out In the asana class Raj iv explained the conshycepts and details of key introductory asanas using people having different body types He emphasised that different types of bodies need different points of correcshytion At one point he used the example of standing on a battlement at Warwick Castle the previous day see photo From the battlement he could view activity in the distance he urged us to eXaInine ourshyselves in asanas as ifwe are looking at ourshyselves from a remote point

                        Rajiv stmted the intensive day with a disshycussion ofAyurveda and its relationship to body type and our practice He then moved to a more iDten ive study of asanas again using different body types to explain details Again the theme was working inwards The class was asked to comment on a student in Adho Mukka Svanasana Several comments were made about legs arms etc Rajiv told us we only look at the outs ide shape of the posture never at the inner posture He instructed us to look at the calm breathing the passive face

                        The class ended with an extended practice of supported Janu Sirsanana Rajiv instructed us to maintain support of the head and close our eyes We were asked to change sides with our eyes closed It seemed we were in the asana for an etershynity For many of u that was an experishyence to cherish

                        Needless to say Rajiv has been invited back again to Birmingham A week-long course was suggested DUling the visit Rajiv showed us photographs of his new

                        YOGA RAHASYA Yoga Rahasya is a quartenly journal on Iyengar Yoga and related subjects often 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 pound14

                        (made out to BKSIYTA) to

                        Ros 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 payshyment to India because copies are posted from India and are someshytimes 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 FOR SALE

                        The Art of Yoga pound1050 Light On Yoga pound1200 Tree of Yoga pound1025 Yoga Pushpanjali pound1050 Yoga Rahasya (2 vols) pound1000 Yogadhara pound1200

                        To order any of these books please make cheque payable to LOYA(UK) and send to Jane Comah 12 Kirby Park Wirral CH48 2HA or e-mail detailstocomahwkirbyu-netcom

                        Astadala Yogamala vol l pound1000 Astadala Yogamala vol 2 pound1050 A Matter of Health (by Dr Krishna Raman) pound2500 Yoga Rahasya (2 vols) pound1000 Preliminary Course pound750 Yoga A Gem for Women pound1000 Path to Holistic Health pound2000 (this book costs pound25 in the shops)

                        Currently on order from India Astadala Yogmala vol 3 and Geetas new teaching manual (see p 45)

                        To order any of these books please make cheques payable to BKSIYTA and send to Patsy Sparksman 33 Ashboum Avenue London NW11 ODT (tel 020 8455 6366)

                        Iyengar Yoga Jubilee videos Teachers Event + Question amp Answer session (4 tapes) pound40 General Event + Question amp Answer session (4 tapes) pound40 Full set (7 tapes) pound72

                        The Jubilee videos are available from Jane or Patsy - make cheques payable to Iyengar Yoga Jubilee

                        All prices include postage and packing in the UK Please cntact Jane or Patsy for postage to other countires Print name address phone number and e-mail address (if available) clearly with your order

                        Iyengar Yoga News No2 34 Winter 2002

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                        Eating Fox - a breakthrough to India is a book written and illustrated by Janet Downs Tourniere about her remarkshyable personal j ourney to India to study yoga with Yogacharya BKS Iyengar

                        In Eating Fox three strands are woven in and out of each other India in all its chaotic

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                        Iyengar Yoga News Nmiddoto=________~-_____~_______ _____ 2 2 35 Winter 200__

                        LOYA 2002 - THE YEAR OF THE BUTTOCK

                        Dominic Batten reviews the LOYA 2002BKSIYTA Convention held in Sheffield

                        Probably most readers of this magazine w ill be aware of the way Yoga can bring a creeping transformation to unexpected areas of our lives r imagine it is not often that a crowd of people is invited without ribaldry or embarrassment to contemplate a persons buttocks on a stage (for those who were not th re l should mention that the area in question was covered) This was one of many memorable moments in the Sheffield convenshytion While one soon gets used to groin and buttock talk in Iyengar yoga it was sti ll a surprise when Corine Biria identifi ed back pain on the basis of the shape of a buttock No-one who attended Corines sessions will forget her distinction between football buttocks and rugby ball butt cks and many will have been experishyencing how the attention we give this part can signifishycantly change the quality of our asana practice

                        One always learns something new at a convention and it can be hard to work out why We are rarely presentshyed with new or radical teaching and many of the points Corine emphasised were those that Geeta had presentshyed in Crystal Palace (such as the spreading from the inner to the outer in the backs of the legs) And yet some teachers are able to comrmmicate an added degree of penetration in their teaching so we can expeshyrience a sense of newness in how we perform an asana F or me spreading from the inner to the outer buttock in Virabhadrasana J made it a new pose which found an echo in the softening of the lower back when moving the outer groin away in Supta padangusthasana J Im sure everyone who attended LOYA 2002 in Sheffield will have experienced moments of revelation certainshyly one could tell by the look on peoples faces that it was a good convention

                        Noticing how a students face looks during asanas was one of the points emphasised in the pregnancy workshyshop for teachers ted Corine prior to the full

                        convention (a ller account IS grven separately) Two observations to be made about Corine are that - tme to the Iyengar style - she notices everyshything and that in her presence and poise can be seen the fruits of many years practice Her devotion to the Iyengar method has been nourished through years of nmning the Paris Iyengar Yoga Centre with her husshyband Faeq Bilia as well as annual visits to Pune with the additional benefit this year of participation in England and France in Geetas visit to Europe It is an inspiration to all students to see how someone can come to embody the benefits of Yoga not just in terms ofphysique but also in a manner of presentation which includes humour compassion and modesty

                        The years of LOYA conventions have allowed a particshyular ethos to accumulate which encompasses compasshysion and friendliness As well as what the teacher can bring to the convention there is something that LOYA has generated a spirit which has come about through practice and time The spirit of LOYA seems to be a constant so that although conventions are organised in a different place each year by different people the flow of energy from year to year seems to be unbroken Some of this stems quite simply from the practice of Yoga and the inspiration transmitted from the Iyengar family

                        Part of the ethos of the conventions is that they are open to all practitioners Some cifthose attending in Sheffield had only a few months experience ofyoga Long classshyes are pretty demanding (I remember feeling shattered after Faeqs visit to Sheffield in 1995 ) and megashyclasses do not suit everyone Having a pool of experishyenced teachers able to bring their particular gifts and interests meant that a timetable could be planned which could offer something for everyone and the feedback given from these smaller sessions confIrms that they

                        Iyengar Yoga News No2 36 Winter 2002

                        were much enjoyed Planning to make a range of classshyes available also meant that Corine was able to pitch her teaching at a level suitable for more experienced practitioners

                        The coming-together of a large group of people to deepen their practice of yoga in itself creates a sense of celebration (a sense which was enhanced by being able to make further use of the beautiful banners made for Geetas visit) Extending this celebration to include an opportunity to appreciate some other aspect of Indian culture has always been an enjoyable aspect of LOY A conventions We were lucky this year to have cultural offerings on both evenings with some gorgeously melshylow Indian classical violin playing - of interest as this was Prashants instmment - by a local musician Kamalbir Singh (who suffers from back pain we recshyommended he try yoga) Oi Bayliss presented another of her mesmerising unfoldings of Indian story-telling and puppetry on Saturday I like to think that these entertainments have an echo of the cultural festival that formed part of the celebrations of Gurujis 80th birthshyday

                        So overall there was plenty to remember other than

                        buttocks and it would be llilfair not to recall the excelshylent food friendly welcoming staff and bright sunshine - we knew Sheffield would do LOYA proud There were times when planning the convention felt a bit fraught but all along we could be sure that the yoga itself would generate a good spirit Now we can feel oonfident that this good spirit will be carried forward to the new organisation being formed to safeguard and maintain Iyengar yoga in this country We should also acknowledge our gratitude to the person whose teachshyings and personal qualities have provided so much good health and inspiration throughout the world in our celebrations we honour Mr Iyengar

                        PREGNANCY WORKSHOP

                        This workshop was held on the day before the main LOYA 2002 Convention started and was for Iyengar teachers only - Dominic Batten reports

                        When planning this workshop we expected about 40 applications The fact that twice that number came showed the hunger for more information and guidance on this topic Corines teaching is informed by her own experience of pregnancy her close and regular links to Pune and the time given to the subject of pregnancy as part of the teacher training presented in Paris

                        First a word of warning These notes are by no means a comprehensive guide It was noticeable on the day that Corine would describe demonstrate (with particushylar help from the one delegate who was pregnant) and then ask us to practise yet many of us showed we had not attended to her teaching The written word is a very poor representation of the actual teaching which always needs to be experienced and then consolidated The workshop was well attended so consultation with a teacher who was present is recommended before putshyting these notes into practice

                        A four hour workshop only allows for half of the teachshying Corine would normally present on the topic As she pointed out in her introductory remarks in pregnancy

                        there are three trimesters and then there are beginner intermediate and more advanced students so there is a wide variation in how the poses can be given

                        Particular cautions Corine suggested were

                        Those with fewer than six months experience should avoid yoga in pregnancy Those with a history of recurrent miscarriage should not practise in pregnancy Abdominal poses (eg leg raises) should be avoided Twists (except Bharadvajasana) should be avoided A fuU sequence of standing poses is too demanding and if there is anxiety about the pregnancy standing poses are best avoided

                        The importance of rest was emphasised the compulshysion to work even when the work is not physically strenuous is not helpfu~ in pregnancy Rest is especialshyly important for the first trimester Once past this a practice should start with 30-45 minutes of resting poses

                        Iyengar Yoga News No2 37 Winter 2002

                        The sequence suggested as being suitable during pregshynancy IS

                        Savasana on bolsters or Simhasana box 5-10 minutes Resting on cross bolsters feet raised 5 minutes Supta Virasana (ifknees and lower back OK) loga Mudrasana in Virasono Viparita Dandasana on bench or chair with feet raised 3-5 minutes Adho Mukha Svanasana feet wide 1-3 minutes or up to 5 minutes if supported by ropes Janu Sirsasana head up with support from a chairl minute x 23 Paschimottanasana supported by a chair 1-2 minshyutes Upavista Konasana supported by a chair 1 minute to each side plus 3 minutes to the fiont Baddhakonasana 3-5 minutes sitting on bolster unless knees open well Supta Baddhakonasana 5-7 minutes one belt for each leg Chair Sarvangasana with bolster between legs and seat back 5 minutes Ardha Halasana 5 minutes Setu Bandha Sarvangasana 5 mins Viparita Karani 5-8 minutes Chair Bharadvajasana 3 times each side Savasano 5-10 minutes

                        Needless to say there was only time to practise a few of these poses and the use of props is essential but slows things down Points to be aware ofare that a bolster is the most useful prop in pregnancy that the face should always be observed carefully for repose and a healthy colour (not a bright pink or yellow) and that there should always be space for the abdomen with a sense of upward movement in the groins In forward bends the trunk should stay upright rather than bending forward and the legs can be kept separated

                        Not only is a greater use of props recommended but the adjustment of the props will vary as everyone has a difshyferent shape and area of stiffness For resting irI Savasana two bolsters can be used for support one under the buttocks and another giving additional support

                        to the lwnbar (it is especially important that there should be no pain in the back back pain produces stress in the abdomen) A wonderful sense of release irI the legs can be produced by rollirIg two mats together into a tight sausage which is then placed between the legs which are bound together by belts firmly placed around the midshythigh area and top of shirIbone Rolled blankets can be placed to the side of the hamstrings to allow further softshyening in the buttocks (nb after havirIg the legs bound they should be bent after coming out of the pose)

                        Areas to observe apart from the face are the groirIs - if the lower abdomen is thought ofas a funnel there should be a sense of upward rather than downward movement the diaphragm which should be lifted producing a sense of lightness and the area between the tops of the breasts which should be open to help breathing rather than sirIkirIg This last area can be helped to open by the use of a slanting plank under the shoulderblades especiaUy irI the later stages also in adjusting the teacher should finnly roll the shoulder and upper arm downwards to make space irI the armpit chest

                        In Baddha Konasana and Supta Baddha Konasana two belts should be used wrapped round the groirI and ankle with the buckles placed in such a way that the belt is tightened by pullirIg towards rather than away fium the body Rolled blankets or mats should be placed aslant irI such a way that they can support both the head of the femur and the ankles This allows softness and space irI the lower abdomen Two belts also should be used irI Adho Mukha Svanasana placed around the groins and pulled back and then to the side (hard work for the teacher this)

                        Inverted poses can be done for as long as they feel comshyfortable Chair Sarvangasana is good with a bolster for the shoulders and another behind the legs but there may be a need for extra support from a blanket to lift the shoulderblade area As space irI the abdomen becomes constricted and the breasts swell the breathing may become laboured after about 7 months if this happens the pose should be abandoned for the rest of the pregshynancy

                        These notes give only a sketchy outlirIe of the teaching presented by Corine in the workshop we had not realised beforehand how useful a video record of the event would have been Corine is well aware how much she would be welcome to return to this side of the Channel to present further teaching If anyone has access to a large hall irI a beautiful part of the country with good transport lirIks to Paris lets hope she can be persuaded

                        (With thanks to Frances Homewood for the use of her notes)

                        Iyengar Yoga News No2 38 Winter 2002

                        OVA

                        LIGHT ON YOGA ASSOCIATION (UK) Registered Charity No 1053093 President Yogacharya BKS [yengar

                        EWS In the last issue of Iyengar Yoga News we announced the creation of two separate bursaries to help members who find themselves in financial hardship in attending national Iyengar Yoga events LOYA is committed to enabling people to practise Yoga following the Iyengar method and we are pleased to say that a number of people took up this opportunity

                        There is still money available to he lp LOYA memshybers attend Iyengar Yoga events Please note that you are a member of LOYA either if you pay an individual subscription or else you are a member of an Institute that is affiliated to LOYA(UK) (ie AIYI BDIYI CIYI IIYS LDIYI NELlYI ORIYI SDIYI and SWIYI)

                        If you would like to apply please write to Jane Cornah (Treasurer)

                        12 Kirby Park Wirral CH48 2HA cornahwkirbyu-netcom

                        You will need to provide the following details name address phone number and e-mail address the name of your yoga teacher whether you are an individual LOYA member or naming the LOYA affiliated Institute to which you belong a brief description of your financial circumstances

                        Renewals for membership of LOYA are normally due by 31st March for the new LOYA year However LOYA may cease to exist as a separate organisation if the plans for unification with the BKSIYTA go ahead Assuming that the new assoshyciation is launched some time next summer your cunent LOYA membership will last until then

                        There are some individual members who have not yet renewed their membership please note that this year we have introduced a new sliding scale for subscription rates We are asking individual memshybers to choose a subscription of between pound6 and pound10 based on their own particular circumstances We will not be asking for proof of concessionary situations but will leave it up to individual members to decide on their own level of payment (cheques payable to LOYA(UK))

                        Thanks to all members who have already paid their individual subs and the vast majority of you who chose to pay at a rate higher than the lower limit

                        Rachel Lovegrove (Membership Secretary) 105 Lower Thrift Street Northampton NN1 5HP

                        rachellovegroveemimusiccom

                        LIGHT ON YOGA ASSOCIATION (UK) Executive Committee 2002-2003

                        Officers Institute Representatives Chairperson Philippe Harari AIYI Edgar Stringer

                        philippe hararirunboxcoln BDIYI Gillian Clarke-Hill Hon Secretary Alison Trewhela CIYI no cunent rep

                        alitrewhelaaolcom IJYS John Robinson Treasurer Jane Cornah LDIYI Judi SotTa

                        cornahwkirby u-net com NELlYI Tess Whitelee Membership Sec Rachel Lovegrove ORIYI Joe Burn

                        rachellovegroveemimwdccom SDIYI Dominic Batten SWIYI Alison Trewhela

                        Individual Reps Kirsten Agar Ward Nathalie Blondel Martin Hall Luke Hutchison Dina Karim Paul Walker

                        I engar Yoga News No2 39 Winter 2002

                        Annual Report of the Executive Committee to the 15th AGM of LOYA(UK) 20012002 - presented at LOVA 2002 Sheffield

                        We would like to welcome everyone here to the 15th LOYA AGM On behalf of the entire LOYA memshybership let us convey our sincere respects and heartfelt best wishes to our revered Guruji Yogacarya Sri B K S Iyengar president of LOYA(UK) who will soon celebrate his 84th birthday Long may he conshytinue to teach us and inspire us in the path of Yoga

                        Officers Chairperson Philippe Harari Hon Secretary Kirsten Agar Ward Hon Treasurer Jane Comah Membership Secretary Rachel Lovegrove

                        Institute Representatives Avon Edgar Stringer Oxford Joe Bum Bradford Gillian Clarke-Hill Sheffield Dominic Batten Cambridge Karen Stamper South West Alison Trewhela Liverpool Judi Soffa Sussex vacancy North East London Tess Whitelee

                        Individual Reps Nathalie Blondel Martin Hall Luke Hutchison Paul Walker

                        Meetings held 14thAGM 31st August 2001 (Falmouth) EGM 25th May 2001 (London) Executive Committee meeting 10th November 2001 (London) 2nd February 2002 (Bath) 13th April 2002 (London - special meeting) 15th June 2002 (London)

                        Finances LOYA(UK) has continued to maintain its charitable status (see below) and the financial situation is healthy (see Accounts overleaf)

                        Membership We currently have about 1400 members Most of these are members via an affiliated institute but 326 are individual members 20 of whom have joined from the Sheffield Convention and a few who have joined since the Jubilee Convention in May However according to the database about half of them have not renewed their membership I will be sending out reminders but first I would like to know if there are any more records of people renewing or joining from the Convention in May I will then send out a reminder to let people know that if I do not receive their renewal by the end of October they will be taken off the membership list Communication between us and the BKSIYTA is needed before the next magazine goes out so that the duplication of the mailout to membership of both LOYA and the BKSIYTA does not hapshypen again I would also like to suggest that we think about issuing membership cards of some sort pershyhaps with a membership number as this has been a criticism from many members that they do not receive acknowledgement of their membership status until they get a magazine or a reminder to renew Since sendshying out a letter in April stating that I would be stepping down in September as membership secretary there has not been anyone coming forward to take on the role I am happy to continue until the end of the curshyrent membership year but if anyone would like to take over before then please can they let the Committee know

                        Rachel Lovegrove (Membership Secretary)

                        Note the AGM decided that people who were members of both the BKSIYTA and LOYA should continue to receive two copies of the magazine as they had paid two subscriptions

                        Magazine An issue of LOYA News was published in December 2001 A new magazine Iyengar Yoga News (incorshyporating LOYA News and the newsletter of the BKSIYTA) was launched in April 2002 The editorial

                        Iyengar Yoga News No2 40 Winter 2002

                        board of IYN consists of Kirsten Agar Ward Joe Burn Philippe Harari (LOYA reps) and Ros Bell Alan Brown and Judith Jones (BKSIYTA reps)

                        Charitable status We have completed our sixth year as a registered charity Under charity law we are required to list the Light on Yoga Associations main objects and these are as listed in the constitution 1 To advance public education in the classical teachings of the science of Yoga based on the principles

                        of the highest standards of personal conduct and service to others 2 To promote and advance for the public benefit the study and practice of and research into the therashy

                        peutic effects of Yoga as a means of improving the mental physical and spiritual health of the comshymunity and to publish the useful results of any such research

                        Activities during 200112002 The major activity undertaken during this year was the organisation of the Iyengar Yoga Jubilee in May at Crystal Palace with Geetaji The LOYA reps on the organising committee were Kirsten Agar Ward Philippe Harari Rachel Lovegrove and Paul Walker Another significant development was the setting up of a Unity Group following much negotiation with delegates from the BKSIYTA and LOYA (Kirsten Agar Ward Nathalie Blondel and Philippe Harari) Both the BKSIYTA and LOYA unanimously passed a resolution at the Jubilee event which sets out a process by which a new single Iyengar association will be created in the UK by June 2003 Following the unity theme a new joint magazine was launched in the Spring consisting of a publication aimed at all members of LOYA and the BKSIYTA and an additional teachers section produced by the BKSIYTA We have continued to purchase books directly from Pune and have distributed them through mail order direct sales at events and bulk orders to institutes Jane Cornah amp Judi Soffa have been liaising with the BKSIYTA on this to avoid duplication of efforts LOYA set up a bursary fund (pound1 000) aimed at helping members in financial difficulties attend conventions LOYA offered to help the Sheffield Instihlte purchase a building by offering all of the surplus from LOYA 2002 (guaranteeing a minimum of pound500) Note the AGM voted to donate pound3000 towards the cost of the new floor for the Sheffield Institute

                        Martin Hall has continued to maintain and develop the website (wwwloyaukfnet) The LOYA 2002 Convention was organised by the Sheffield Iyengar Yoga Institute The 2003 convenshytion will be organised by another affiliated institute and will assuming unification of LOYA and the BKSIYTA goes forward as planned be the first convention of the new association

                        Philippe Harari (Chairperson) Kirsten Agar Ward (Honorary Secretary)

                        LOYA(UK) ACCOUNTS 142001 - 3132002

                        Income Expenditure Institute subs pound 160200 Magazine printing pound158300 Individual subs pound 70400 Magazine postage pound 303 39 Advertising pound 12200 Committee expenses pound106504 Convention (Falmouth) pound 182454 Website pound 9165 Books pound359422 Books pound222200 T-shirts pound 2100 Interest pound 1996 Donations (Liverpool - Birjoo) pound193444 TOTAL pound982216 TOTAL pound526508

                        Opening balance pound387576 Surplus pound455708 Closing balance pound843284 Jane Comah (Treasurer)

                        Iyengar Yoga News No2 41 Winter 2002

                        Reports from Affiliated Institutes - 20012002

                        Avon Iyengar Yoga Institute We have enjoyed the continued support of old and new members (around 120) drawn from a broad locality This year we have introduced membership cards which also make it clear to members that they are automatically members of LOYA Our listing in the Yellow pages gives people a port of call in their enquiries from which theyre given a list of member teachers classes from Somerset to Gloucestershire We have also published two issues ofour local Iyengar class listings They have proved very useful in handling enquiries To celebrate Gurujis birthday last December we had a collection in aid of the Indian earthquake appeal and we raised pound800 We had another very successful weekend with Faeq Biria in April and we also held workshops in local schools this sumshymer with Bob Phillips (back pain workshop) and Margaret Austin which attracted beginners and old hands alike We still provide some of the new books from Pune and the classics which are sold at no profit to us The A IYI website is in the set-up phase please bear with us until we publish the address Our committee members have been very active in the process ofjoining the two associations into a single organisation We look forward to conshytributing to the new organisation in the future

                        Bradford and District Iyengar Yoga Institute This Institute is flourishing with a membership of about 200 Every member receives two copies a year of our local magazine Yoga News which is very good At present we are looking for new editors so if anyone intershyested is reading this please apply Among the very successful and well-supported Yoga events were the followshyingA Teachers Workshop A day of Yoga led by JudI Sweeting A very enjoyable family event took place in September when a group of Yoga teachers and students with partners children and dogs went for a walk in the Ogden area near Halifax There was an interesting mix of terrain A day of Yoga explaining the correct use of equipment including ropes was planned for this Autumn but has been postponed until early next year as a new Gymnasium is being built

                        Cambridge Iyengar Yoga Institute We currently have about 80 members from Cambridge and the surrounding area We have organised a number of events in the past year including a launch event for Janet Tournieres book Eating Fox a yoga day with Shyam Mehta and one with Cathy Rogers We have sold several copies of Geetas Preliminary Practice to our members (at no profit) Our website (cambridgeyogacouk) is proving very successful in advertising all the Iyengar classes in the region We have organised a programme of events for the coming year and are hoping to expand our membership

                        Institute of Iyengar Yoga in Sussex No report available at time 0[printing

                        Liverpool and District Iyengar Yoga Institute We have about 90 members We have had Richard Agar Ward and Cathy Rogers teaching special yoga days for us this year and are delighted at the response to these events with practioners attending from as far as North Wales and also Lytham St Annes We have some enthusiastic members in Liverpool too with six of us travelling furshyther afield to attend the Spanish Yoga Convention and also approx twenty Liverpool members attending Crystal Palace and Sheffield this year We are now underway with teacher training and hopefully will have ten new teachers in a couple of years time

                        North East London Iyengar Yoga Institute NELlYI continues to provide a wide ranging and varied workshop programme geared to yoga students from beginners to those who teach with a number ofteachers visiting in the next year including teachers from Bristol Oxford and Sheffield as well as the return of some old friends who we are always delighted to welcome back Our magazine after a bumpy time where we struggled to fmd someone with the time to take on the task is now

                        I engar Yoga News No2 42 Winter 2002

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

                        flourishing Membershjp figures having dipped slightly in comparison with the previous year seem to be improving with new members joining during the year though it will be easier to analyse once renewal fees come in from September onwards Many of our members are teachers and trainee teachers and NELIYI is keen to get more participation from non-teaching students over the next year Many NELlYI members attended the inspirshying Jubilee Convention with Oeeta Iyengar in the spring and we look forward very positively to the future new integrated organisation for Iyengar Yoga in the UK NELlYI has long worked at fostering links with other yoga groups and anticipates an exciting time ahead for the Iyengar yoga community

                        Oxford aDd Region Iyengar Yoga I nstitute All is well here in the Oxford region We have five yoga days a year (each in a different part of the region) all well attended We produce an excellent magazine twice a year The bank account is healthy

                        Sheffield and District Iyengar Yoga Institute This has been a year with a high level ofenergy in SADM with the two main projects being the plarming of the convention and rapid progress towards achieving our goal of securing a dedicated Yoga building in the town censhytre Part of this process has included constitutional change as we move towards becoming a charitable company limited by guarantee We would parti ularly like to register our gratitude for the generosity shown by local and national Iyengar Yoga practitioners who have given both financially and with their moral support Om Institute is functioning well in other respects with membership levels being sustained at just over 100 the production every six months of a good quality magazine and fom events a year with greatly appreciated visiting teachers A number of us attended the Jubile event at Crystal Palace and were inspired by Oeetas teaching and the work that had been put into making that occasion the success it was It certainly feels that the roots ofIyengar Yoga in Sheffield have become stronger and we look forward to future growth

                        SADIYI Building news Many people ha e been generous in their support of our project to acquire a former chapel in Sheffields cultural industJies quarter (near the station) and some were able to visit the building during the LOYA convention At present we are having a rollercoaster ride having arranged a loan from Triodos Bank and raised over pound25000in donations and loans from members and well-wishers the offer we submitted to the builders who currently own the building was rejected The offer we made was slightly higher than the two proshyfessional valuations canied out on the building and was as much as we felt we could afford One of our memshybers Bridget Strong has spent many hours on preparing a robust (and realistic) business plan However we have not given up hope The building has not yet been sold and one has to question whether the owners will get the p ice they hope for as there are restrictions on the use of the property and the wider economic outlook suggests a more cautious market We have also made applications for grants which if successful would give us more leeshyway on our business plan which would allow us to consider making a further slightly higher offer The recent arrival in Sheffield of a si th teacher allows us to plan for an increase in income from more classes Clearly we owe it to our members and sponsors not to make a commitment we could not afford to sustain E en so we remain convinced that the building is ideally suited to becoming a Yoga centre which we feel will add to Sheffields spiritual capital and health Again we give thanks to our supporters and hope to have better news for the next magazine

                        South West Iyengar Yoga Institute At present we have an enthusiastic memb rship of80 helped by last years LOYA 2001 Convention in Falmouth We ordered a large number ofbooks from Ptme (via LOYA) on behalf of OUf shldents We continue to maintain the continuity of regular Intennectiate workshops with Richard Agar Ward especially aimed at teachers and the more committed yoga practitioners We have had a well-attended weekend of yoga with Sallie Sullivan includshying an evening cone ntrating on the Level 1 Introductory po es a general cia and a Sunday morning workshop on Knees Pen Reed taught a yoga class for us after moderating our Teachers Revalidation Day and she has agreed to teach a whole day n xt year In September 2002 w will hold a yoga + social event - 3 hours of yoga with two teachers followed by a vegetarian Indian lunch cooked by yoga-practising Rick Stein chefs Our Website can be found at swiyengaryogaukfnet and we plan to produce an updated printed leaflet with SWIYI inforshymation and a list of teachers as soon as the unification of LOYA and the BKSIYTA takes place

                        Iyengar Yoga News No2 43 Winter 2002

                        PrampampIdenl-Yogacharya BKS Iyengar

                        Iyengar Yoga News - Teachers Section Winter 2002

                        In my article on communication in the last newsletshyter I explained that the Teachers Association Committee is working to achieve Accredited Teacher status for Iyengar Yoga teachers in the UK and to obtain endorsement of the Iyengar Teacher Training process from the national Regulating Authorities This is an update on progress in both areas of activity

                        Accreditation The word accredited carries a meaning in law It means the person who is accredited by an authoshyrised body has satisfied the criteria of competence required by that body to carry out work in a specishyfied activity In our tenns Guruji has authorised BKSIYTA to act as an authorised body to train and assess Iyengar Yoga teachers in the UK Teachers are accredited by BKSIYTA In national tenns Sport England acting for the Government has nominated British Wheel of Yoga (RWY) as the Governing Body for Yoga in the UK BWY are empowered to accredit UK yoga teachers

                        We have been in negotiation with BWY for about a year In outline BWY require an accredited teacher to have passed their training course and joined BWY We have explained to BWY that THIS is unacceptable to a major self-contained Yoga organisation such as Iyengar Yoga (lY) We reached an agreement with the vice-chair of BWY that a proposal be put to the BWY Executive Committee to award Accredited Teacher status to BKSIYTA as an organisation The proposal would allow us to police our own systems with occasionshyal visits from BWY to confinn we do what we say we do The Executive rejected the proposal One reason quoted was that other Yoga groups had folshylowed the BWY system and it would be unfair to give us special status BWY Executive offered a second order recognition called Registered

                        ENDORSEMENT

                        Teacher to us BKSIYTA committee agreed that only Accredited Teacher is acceptable for our teachers BWY have been asked to reconsider their decision not to award full accreditation status to us

                        We will stay in touch with BWY to discuss how the issue can be resolved In the meantime we will explore what can be achieved by further discusshysions with Sport England and the European Yoga Federation

                        BvVY have told us that other large UK Yoga organshyisations are aware that BWY and IY are in negotiashytion on accreditation and are waiting in the wings to see how the issue is resolved

                        Endorsement of the Teaching Certificate A meeting was held with the Qualification and Curriculum Authority (QCA) to explore the proceshydures to achieve national endorsement Subsequently we have spoken to large and small Awarding Bodies (AB) and National Training Organisations (NTO) The ABs assist the organisashytion seeking endorsement to write the training and assessment programme in the fonnat and standard required by QCA and they monitor the process on behalf of QCA The NTO ensures industry stanshydards are met and maintained Neither is involved in the content of the course

                        This work has turned up amiddot potential problem which is that the Sport Recreation and Allied Occupations NTO SPRITO has worked with the Governing Bodies within the sector to produce a technical definition for the Adult Education Industry As the Governing Body for Yoga BWY participated in preparing the text The result is that the technical definition states that competent teachshyers and assessors are required to hold BWY diploshymas Clearly this is not acceptable to IY Sprito

                        Iyengar Yoga News No2 44 Teachers Section Winter 2002

                        agree the wording should read BWY diploma or equivalent We will expedite SPRITO to change the wording

                        Assuming the technical definition can be changed by negotiation the stage has been reached when we shall visit selected ABs and work with SPRITO to agree how to proceed with the endorsement of our teacher training system SPRITO are optimistic Certainly our written procedures will require texturshyal revision but not content revision BKSIYTA have nominated a task force to carry out the work It looks like our teaching qualification will be classhysified at NVQ3

                        Another aspect of regulation to be addressed is the Governments requirement that teachers in Adult Education should hold the City and Guilds 73017307 teaching certificate It was to be operashyble from 2001 but has been deferred while it is upgraded to CampG 7407 730717407 are genelic teaching courses aimed at developing procedures of class teaching to improve learning outcome nothshying at all to do with Yoga CampG 7307 is rated at NVQ3 and CampG 7407 is NVQ4

                        In 2002 some Authorities will demand either 7307

                        or commitment to obtain 7407 from new teachers before they will be employed Other Authorities are training established teachers to CampG 730717407 during their employment

                        Our teacher training course incorporates no aspect of this qualification Previously BWY claimed that City and Guilds had given their training course accreditation to 7307 standards Recently they told us that some AuthOlities have rejected that

                        We need to consult CampG to see what can be done to incorporate aspects of the qualification into our teaching programme to assist teachers who want to find employment in Adult Education As Regulation advances it is likely that other employshyers will be required to demand generic teaching qualifications

                        It is clear from this work that we need to work with other Yoga groups in the UK to participate in the regulation of Yoga teaching Clearly by not workshying together in the past we have been left out as national standard procedures were drawn up Working together can bring benefits to all Yoga practitioners We have written to Guruj i to ask him to confirm his support for this work

                        BASIC GUIDELINE CHERS OF YOGA Another gem ff by Judy Smith

                        r-lIqmiiifr-- This teachers guidelines book is based on and should be used in conjuncshytion with Yoga in Action A Preliminary Course

                        The book is divided into 2 parts the first deals with teaching techniques and the second gives the backshyground to the theory of

                        _______~ yoga Some teaching points covered include organisation of the class demonstration of asanas verbal instructionvoice modulation student observation and the use of props Also discussed are ways of handling comshymon problems and certain conditions such as pregshynancy and menstruation

                        Three chapters are devoted to Sequencing The first explains the grouping of asanas - standing sitting forward bends inversions etc - and their effects The second is about the sequence of learning the asanas and offers a 7 month syllabus of suggested

                        practice and the third chapter introduces a variety of sequences which work effectively on the mind body and breath to bring about the required change

                        The second part of the book deals with the theory of yoga and presents a question and answer section which is succinctly set out and easily understood It helps to organise and categorise some frequently misunderstood concepts The are also questions and answers on the Hathayoga Pradipika The penultimate chapter is the study of anatomy and gives clear drawings and explanations on the techshyniques of asanas using the body as a reference

                        The book ends with sample questions based on the Preliminary Course for teachers to study and answer in order to consolidate their practice and theoretical knowledge I found this book to be interesting enjoyable and user-friendly It clarishyfies reinforces and expands our ever-present thirst for and knowledge of Iyengar Yoga

                        This book will only be available to Iyengar Yoga teachers (see p34 for how to order a copy)

                        Iyengar Yoga News No2 45 Teachers Section Winter 2002

                        M RS

                        Our current Moderators are Lilian Biggs Silvia Prescott Penny Chaplin Elaine Pidgeon Paricia Booth Margaret Austin Pen Reid Judi Sweeting Meg Laing and Julie Brown Although nowhere defined in writing I understand the role of our Moderators is to oversee all matters to do with Teacher Training and Assessment procedures in this country They make decisions on policy issues to do with those matters as weB as presidshying over Assessments and Revalidation Days Again as I understand it in the absence ofa written defrnition the Moderators role in an assessment is to ensure that the assessment rules are observed to be the organ of comshymunication between assessors and candidates and to illfom1 candidates what is required of them The Moderator s mark does not count towards the frnal result ofan assessment but it may be that the Moderators exert some influence over the outcome in cases where agreement cannot be reached

                        Our frrst Moderator was Jeanne Maslen who has this year retired from the Moderators committee after many years of dedicated service For some time she took on the task single handed until in 1985 it was decided that she needed some help Senior members of the Association were nominated and the entire membership voted to elect a panel of seven Moderators as follows Jeanne Maslen Kofr Busia Angela Farmer Patricia Booth Maxine Tobias Bob Welliam and Diana Clifton There was also a reserve list of members eligishyble for election should replacements be required for the future

                        Committee They were Jeanne Maslen Sylvia Prescott Lilian Biggs and Patricia Booth Margaret Austin joined at that tin1e having recently become a Senior teacher to bring the number up to frve Pen Reid Elaine Pidgeon and Penny Chaplin were invited to join after a moderashytors meeting in August 1995 bringing the total to eight The Moderators committee has connsisted of these eight members until earlier this year when Jeanne stepped down (although she is still helping out with Moderating duties from time to time) and three new members were co-opted namely Meg Laing Judi Sweeting and Julie Brown These three were chosen on the principle that they were the three most senior memshybers of the association available willing and possessing all the qualifrcations necessary for the job

                        Nowadays Moderators are not elected In fact they never have been since the fust panel was selected New Moderators are appointed by the existing Moderators Committee and this way of doing things has been writshyten into the constitution With the joining ofBKSIYTA with LOYA into one new Iyengar Yoga organisation there will be a new constitution and there are likely to be some changes It is possible that many of the present duties ofModerators will be taken over by sub-commitshytees in the new organisation but how this will all work remains to be seen In the meantime our current panel of Moderators will continue to serve the needs of our teacher training teacher trainer and assessment proshygrams with the same dedication and hard work they have been putting in for so many years

                        I dont know what happened in between 1985 and 1992 Special thanks to Tricia and Margaret for providing me but by 1992 there were only four Moderators on the with the infonnation which has made this article possible

                        To Jeanne Maslen who this year has retired from full Moderator duties Jeanne has given many years of devoted service to the BKSIYTA as our most senior Moderator and we owe her much for all she has contributed to Iyengar Yoga during those years

                        Also to Patricia Booth who has recently retired from the post of Assessment Co-ordinashytor Tricia has been a Moderator since the formation of the first Moderators committee in 1985 and has performed the important and demanding job of Assessment Coordinator for much of that time

                        We would also like to wish another of our Moderators Sylvia Prescott a VERY HAPPY 80th BIRTHDAY on December 24th 2002

                        I_engar Yoga News No2 46 Teachers Section Winter 2002

                        I

                        OUR NEW ASSE CO-ORDINATOR

                        I have recently taken over from Tricia Booth as Assessment Co-ordinator for the BKSNTA and I have been asked to describe what the job entails As I have only just taken over my feel for the duties is still vel) hazy But Tricia who has done the job with calm and cheerful efficiency for many years kindly drew up a list for me and 1am unashamedly drawing on that for the job description

                        As the title implies the Assessment Co-ordinator has to collate infonnation regarding all areas of assessment procedure I shall therefore be in charge of keeping up to date lists of postures for all the different levels in teacher training and assessment Application forms and the letter ofrequirements for those wishing to start trainshying have to be kept up to date and supplied to Trainers Teacher Trainers and Assessment Organisers also have to be infonned of any changes to syllabuses or assessshyment procedures To that end the Assessment Co-ordishynator must keep an up to date list of Teacher Trainers and teacher training courses as well as of Moderators Assessors and Trainee Assessors A vel) important part of the job is to keep a record of assessment results and of who moderated and assessed at each assessment It is also vital to ensure that all the Moderators send the assessment results to the Membership SecretaI) so that the membership list can be kept correct and up to date I have discovered that answering letters of enquiry of a surprisingly wide range is also part of the remit I am increasingly impressed by what Tricia has achieved over these past years and extremely grateful to her for her kindness in helping me towards the full handover which will happen after the October assessments and in promshyising to keep an eye on me and give me advice when I need it (as I surely shall) after that

                        I have also been asked to say a little about myself This is a dangerous request to someone as talkative as I am you may get more than you bargained for But I shall stick mainly to my experience in yoga which I feel has been remarkably fortunate at evel) tum I was lucky enough to discover Iyengar yoga when I was quite young I began in 1971 when I was a student of the Histol) of the English Language at Oxford My first teacher was the late Penny Nield-Smith who was a marshyvellous person and a lovely teacher and I was vel) soon hooked In 1974 I moved to Scotland having married a Scot who was finishing his medical training at the University of Edinburgh So I continued my studies there too Up till then there had been no Iyengar yoga in Edinburgh but by great good fortune my move coincidshyed with the arrival in Edinburgh also of Bob and Kathy Welham both newly qualified Iyengar teachers I velY soon joined Kathys class and was taught by Bob and Kathy for the next ten years

                        The Welhams teaching was so successful and classes grew so much in nwnber that they realised they needed some more teachers to keep pace with the demand and two others were sent to Manchester to get a taste of Gurujis teaching when he visited there in 1976 In fact that was when I first met Tricia she and Tom kindly put up the three youngsters from Edinburgh during the weekend course If I was hooked before I was now thoroughly overwhelmed with Gu~ji and his wonderful teaching The next thing I knew Bob Welham had packed me off to Purle At least thats what it felt like at the time In those days provided you had a letter of recshyommendation from your teacher and Guruji gave pershymission it was possible to turn up alone to join intenshysives at the Ramamani Iyengar Memorial Yoga Institute and thats what I did in the summer of 1977 Nowadays I think I would be considerably daunted by such a prospect but at the age of24 it just seemed like a hugeshyly exciting adventure I had a marvellous three weeks and I still remember it as one of the most inspiring and fonnative times of my life Having a family and other duties intervened and I did not revisit Pune until 1994 when I was privileged to join a teachers intensive taught by Geetaji That too was a wonderfully inspiring expeshyrience I am delighted that I am going back again next summer to take part in local classes

                        In Edinburgh Iyengar Yoga continued to thrive and Bob and Kathy set up the Edinburgh Iyengar Yoga Centre Thanks to them and to Gwuji who generously gave it his blessing Edinburgh was one of the first places in Britain to have its own Iyengar Yoga Centre We conshytinue to enjoy it hugely - it is a place ofwonderful fiiendshylmess and energy and hundreds of students come through its doors each week for classes My fan1ily and I spent two years in the mid 80s in Boston Massachusetts where I had classes with Victor Oppenheimer and also did courses at Patricia Waldens Iyengar Centre in Somerville When I returned the Welhams had moved to Bristol but the ErYC was still humming with activity the directorship having been taken over by Elaine Pidgeon It was marvellous to return to classes there and to benefit from Elaines teachshying Not long after I returned Elaine asked me to help her with the Teacher Training course she had taken over from Kathy Welham We have been running this course together ever since and we fInd it one of the most rewarding things we do We learn a great deal from all our trainees and our own yoga is energized and enriched by their enthusiasm dedication and commitment

                        I have continued my practice and teaching vel) happily here in Edinburgh ever since gaining my Senior Intennediate certificate in 1996 I have also enjoyed classes by visiting teachers some of them from Pune

                        Iyengar Yoga News No2 47 Teachers Section Winter 2002

                        including most specially Geetajis recent visit on the occasion of the Assocations Silver Jubilee at Crystal Palace Earlier this year I was honoured to be invited to serve as a Moderator Being very new to this and havshying taken on the Assessment Co-ordinators job too I shall have a great deal to learn I am looking forward to the challenge - if with some trepidation

                        Like many other Iyengar yoga teachers I do not teach and practise yoga full time I have a day job I am employed in a two-man outfit called the Institute for Historical Dialectology which is attached to the English Language Department of Edinburgh University My colleague works on Older Scots and I on 12th and 13th century English We transcribe texts from manuscripts analyse the variety oftheir dialectal spelling systems and plot the results on maps We are making historical linshyguistic atlases and are in fact Medieval Dialectologists As you can imagine that is something of a conversation stopper at social events But I enjoy and am proud of the project which continues the life work of Professor Angus McIntosh who was a pioneer in the field of hisshytorical dialect studies and whom I was privileged to have as a supervisor when I was a student He is now 88

                        years old and long since retired but I still see him freshyquently I feel lucky to have two visionary pioneering and distinguished teachers in two different aspects ofmy life Im sure Angus would agree though that yoga remains a more interesting subject of conversation in mixed company In fact I recently gave him a copy of Yoga the Path to Holistic Health He has not done any yoga before but he is now doing all the stretches and twists that he can manage from his chair and says he is gaining great benefit from them and is very impressed with Gurujis setting out of the philosophical aspects My two Jobs do not often overlap but occasionally at conferences when there are comparative historical linshyguists present I try to impress them with my knowledge of Sanskrit Itvery soon becomes apparent however that my expertise is limited to words for parts ofthe body the numbers one to six and a rather odd assortment of anishymals and birds - I then have to own up to my sources

                        As I begin my new roles of Moderator and Assessment Co-ordinator I feel more fortunate than ever that in order to renew energy and to keep a calm and steady mind (at least some of the time) there is the great gift and blessshying of yoga

                        ASSESSMENT CONGRATULATIONS

                        Many congratulations to all who gained Junior Intermediate Certificates in 2002

                        Levell Level 2 Level 3 John Aplin Ann Ansari Jonathan Akester Ann Fletcher Sophie Carrington Lesley Buckley Rita Gardner Heide Connell Helen Clay Linda Head Fiona Fallon Jane Fraser Karey Morley Neil Gillies Anna Heavens Joanne Robertson Gael Henry Brian Ingram Edgar Stringer Carol Johnson Korinna Pilafidis-Williams Kathleen Vaile Dina Karim Veronica Pogson Diane West Caroline Kennedy Glenys Shepherd

                        Susie Lever Patricia Sparksman Judy Lynn Bob Waters Shirin Marshall June Whittaker Pisano Christina Niewola Fiona Reid Hilke Tiedemann Judith Tomlinson

                        Thanks to all those who helped with organisation moderating assessing and catering

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

                        Iyengar Yoga News No2 48 Teachers Section Winter 2002

                        JUNIOR INTERMEDIATE ASSESSMENTS

                        These will take place in March 2003

                        Candidates for Part 1 and those wishing to go forward for assessment to Parts 2 or 3 should apply as soon as possible to

                        Meg Laing (new Assessment Co-ordinator) 36 Comely Bank Edinburgh EH41AJ

                        NB this is urgent so that we can estimate numbers and book suitable venues for the assessments

                        Successful candidates last year for Parts 1 and 2 and any res its will by now have heard from Ros Wakeford the organiser for the 1I assessments

                        If not then please contact the Junior Intennediate Assessment Organiser

                        Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                        REMAINING REVALIDATION DAYS 2002 Do not wait to be contacted Apply to the organiser

                        Region Date Organiser Moderator

                        London N Thames 24th November Korinna Pi1afidis- Lilian Biggs (lYI Maida Vale) Williams

                        020 7372 2726

                        London S Thames 1 st December John Shirbon Penny Chaplin 020 8672 7315

                        REVALIDATION CHART

                        Date of the last Certificate or Revalidation Revalidation Due Second Revalidation

                        19961991 1986 1981 1976 and earlier 2001 2006

                        1997 1992 1987 1982 1977 2002 2007

                        19981993198819831978 2003 2008

                        1999 1994 1989 1984 1979 2004 2009

                        2000 1995 1990 1985 1980 2005 2010

                        I engar Yoga News No2 49 Teachers Section Winter 2002

                        BKSIYTA Executive Committee 2002

                        Scotland Elaine Pidgeon 52a Inverleith Row Edinburgh EH3 5PX

                        NorthampEast

                        North amp West

                        Central

                        North Thames

                        South Thames

                        South amp West

                        South Central

                        Email elainepidgeonvirginnet Tel 0131 552 987 Chairperson Unity Group Carol Brown 5 Royal Terrace Edinburgh EH7 5AB Email carolhowkersecom Tel 0131 5575739

                        Gordon Austin 8 Stavely Road Seabum Drive Sunderland Tyneamp Wear SR6 8JS Email yogaaustinmgfsnetcouk Tel 0 191 5487457 Yoga Alliance Liaison Officer Alan Brown 23 Middleton Cowling West Yorks BD22 ODQ Email alandianalanpluscom Tel 01535637359 Newsletter Editor

                        Margaret Carter 14 Foxley Close Lymrn WAl3 OBS Email mgtcarteraolcom Tel 01925 758382 Christina Niewola 15 Hampshire Close Congleton CW12 ISF Email chrisniewolacom Tel 01260279565 Honorary Secretary

                        Brian Jack 4 The Gardens Garden Row (off Scholars Lane) Stratford upon Avon CV376HF Email jacksisaolcom Tel 01789205322 Development Task Force Unity Group Sheila Haswell 75 Marys Mead High Wycombe HP 15 7DS Email sheilahaswelltalk2lcom Tel 01494 711589 Introd Assessment Organiser

                        Ros Bell 19 Briston Grove London N8 9EX Email rjbellopenacuk Tel 020 8340 9899 Yoga Rahasya Editorial Board IY N Patsy Sparksman 33 Ashboume Avenue London NWll ODT Email patsyyogaaolcom Tel020 8455 6366 Merchandising

                        Judith Richards 25 Effingham Road Long Ditton Surrey KT6 5JZ Email judithrichbtintemetcom Tel 020 8398 1741 Treasurer There is one vacancy in this region

                        Judith Jones 17 Baydon Road Lamboume Hungerford RG17 8NT Email Judithjonesyoga fsnetcouk Tel01488 71838 Vice Chairperson Unity Group Editorial Board IYN Tig Whattler 64 Watermoor Road CirencesterGlos G 17 1 LD Email ciyctalk21com Tel 01285 653742 Membership Secretary

                        Ann Ansari 23 Mitchell Road Bedhampton P09 3QA Email yogawithannbtopenworldcom Tel 02392474197 Assistant Membership Sec Brian Ingram 51 Meadow Lane Burgess Hill RH 159HZ Email simhasanaaolcom Tel 01444436714 Minutes Secretary

                        Moderators Committee Rep Pen Reed 8 Greenhill Cottage Mill Brow Marple Bridge Stockport SK6 5LW penreed24aolcom Tel 01614271763

                        Revalidation Day Organiser Judi Sweeting 64 Watermoor Road Cirencester Glos G17 1 LD Email ciyctalk2lcom Tel 01285 653742

                        Assessment Co-ordinator Meg Laing 36 Comely Bank Edinburgh EH4 lAJ unior In Assess Organiser Ros Wakeford 24a Christopher Way Emsworth POlO 7QZ

                        Margaret Carter has retired from the post of Honorary Treasurer this year and John Shirbon from that of Honorary Secretary These are both demanding and time consuming jobs which Margaret and John have performed conscientiously and efficiently The committee expresses its gratitude to them both for their valuable contributions

                        Iy ngar Yoga News No2 50 Teachers Section Winter 2002

                        INTRODUCTORY ASSESSORS December 2001

                        AGAR WARD Richard (Bristol) AUSTIN Gordon (NE) AUSTIN Margaret (N E) BELL Rosamund (London) BIGGS Lilian (Bradford) BOOTH Brenda (Kent) BOOTH Patricia (Manchester) BROWN Alan (Yorkshire) BROWN Julie (Manchester) BROWNE Dave (NE) BUTLER Pam (London) CARTER Margaret (Manchester) CHAPLIN Penny (London) COATS Diane (NE) CURTIS Rayner (Sussex) EGGLESTON Yvonne (NE) ELLISON Margaret (Manchester) GREEN Sheila (Hereford) HARRISON Cecilia (Nottingham) HASWELL Sheila (Buckinghamshire) HEATH Mary (Boummouth) INSTRELL Catriona (Scotland) IRVIN Dorothea (N E) JACKSON Ann (Manchester) JACKSON Peter (Manchester) JONES Judith (Berkshire) KILBURN Marion (Manchester) KNIGHT Jean (Scotland) LACK Pam (IJE) LAING Meg (Scotland) LONG Susan (Essex) LUMBARD Janet (Scotland) LYNCH Jackie (Salisbury) MASLEN Jeanne (Manchester) MEHTA Rukmini (London) MUSGROVE Jean (NE) ORTON Jayne (Birmingham) OGLE Lynda (Manchester) PERRYMAN Sasha (Cambs) PIDGEON Elaine (Scotland) PRESCOTT Si lvia (London) REED Pen (Manchester) RICHARDSON Anne (Salisbury) RIDLEY Josette (Manchester) ROGERS Cathy (Sussex) SCHOONRAAD Ursula (London) SOFFA Judi (Liverpool) SULLIVAN Sallie (Reading) SWEETING Judi (Cirencester) TROWELL Kim (Dorset) TUERSLEY Pat (Manchester) VAN DOP Judith (Cornwall) WAKEFORD Ros (Hampshire) WALKER Lorna (London) YATES Janice (Manchester)

                        TRAINEE ASSESSORS Alaric Newcombe Linda Purvis Patricia James Lyn Farquar Helen Graham Julie Hodges Elizabeth Tonner Dawn Hodgeson 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 two years and would like to become a trainee assessor please apply to the Moderators Committee via the Assessment Co-ordinator

                        BKSIYTA TEACHER TRAINING COURSES IN THE UK June 2001

                        TEA CHER TRAINERSshyAGAR WARD Richard (Bristol) AUSTIN Margaret (N E) BELL Ros (North Thames London) BIGGS Lilian (Bradford) BOOTH Patricia (MDIIY) BOOTH Brenda (S Thames London) BROWN Alan (Yorkshire) BROWN Julie (MDIIYand New Cross) BROWNE Dave (NE ) BUTLER Pam (S London) CHAPLIN Penny (NWamp Central London) CLARIDGE Paquita (E Sussex - not training at the moment) CLARKE Diane (Maida Vale training with Sallie Sullivan) GREEN Sheila (Herefordshire) HARRISON Cissy (Nottingham training with M Austin) HASWELL Sheila (Buckinghamshire) JONES Judith (Berks) KILBURN Marion (MDIIY training with PBooth and J Brown) KNIGHT Jean (Edinburgh) LAI NG Meg (Edinburgh) LONG Susan (Essex) MASLEN Jeanne (MDIIY (Adviser) NEWCOMBE Alaric (Maida Vale training with Sallie Sullivan) ORTON Jayne (Birmingham) PERRYMAN Sasha (Norwich Cambridge) PIDGEON Elaine (Edinburgh) PRESCOTT Silvia (NWamp Central London) PURVISS Linda (Bristol training with Sallie Sullivan) REED Pen (New Cross London) SCHOONRAAD Ursula (S Thames London) SOFFA Judi (Liverpool) SULLIVAN Sally (Reading London) SWEETING Judi (Cirencester) VAN DOP Judith (Cornwall) WAKEFORD Roslyn (Hampshire) WELHAM Kathy (Bristol - not training at the moment)

                        Iyengar Yoga News No2 51 Teachers Section Winter 2002

                        BKSIYTA - Extraordinary General Meeting

                        An EGM called for by 286 BKSIYTA members (in a letter paid for by Bradford amp District Iyengar Yoga Institute and North East Institute of Iyengar Yoga) is to be held on

                        Saturday 1 February 2003 at 130pm at The Meeting Place 153 Drummond Street london NW1

                        to debate and vote on the motion that

                        There will be no payment of money for use of the certification mark other than for the purpose of one-off legal registration without the expressed approval of the membership by majority vote

                        Applications for Classes at RIMYI Pune

                        Applications now have to be made through each countrys national association For the UK this is the BKSIYTA 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 Students For admission the institute requests that the students practice of 8 years reflects an understanding of the foundation ofIyengar Yoga This would include the regular practice of inverted poses (8-10 mins in the inverted postures) Women should know what is to be practised during menstruation All students should have read at the minimum the introductory chapter to Light on Yoga and be familiar with the terms and principles covered in that chapter The following should be noted There are some changes 1 RIMYI offers one or two months admission The deposit of $US 150 is for one month 2 Admission is strictly for the dates given 3 Advance deposit is part of the fees and hence not transferable to any other person or course It is nonshy

                        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 us and should be presented on arrival 8 The classes will be conducted byBKS 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 (photocopies can be made from the forms that were sent out to all teachshyers in the last BKSIYTA Newsletter) and your Bankers Draft for $US 150 made out to RIMYI to

                        Penny Chaplin Flat 1 St Johns Court Finchley Road London NW3 6LL

                        Please do not include photos or personal mail Applications are for individuals only - no groups

                        Iyengar Yoga News No2 52 Teachers Section Winter 2002

                        wwwbksiytacoukwwwloyaukfnet

                        LOYA (UK) Website Local Classes Listings Service

                        CitylLocality in which teaching

                        Name Telephone

                        Fax e-mail

                        Teaching certificate held

                        o Individual member of LOYA(UK) o Member of affiliated institute (please specify)

                        Classes (please continue as separate sheet as necessaty) Day Time Location Level

                        I certify that I teach solely Iyengar Yoga and that I am qualified and insured to teach Iyengar Yoga

                        Signed Date

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

                        If you want your name and the townarea in which you hold classes published on the BKSIYTA website as long as you are a current member of the BKSIYTA please send this information to

                        Brian Jack 4 Garden Row off Scholars Lane Stratford on Avon Warwickshire CV37 6HF

                        m tters

                        Callers are welcome at our new premises in North London

                        Monday-Friday P30 to 1730 Saturday1000 to 300 also open

                        Sundays in November and December Other times by arranpment

                        I I n

                        matters~ 32 CLA RENDON ROAD LON DON N8 oDJ

                        enq uirlesOyoga matterscom

                        o 8888 8588

                        53 Winter 2002

                        ADVERTISING in IYENGAR YOGA NEWS

                        If you wish to advertise in the next issue of Iyengar Yoga News please send all text photographs or artwork together with a cheque for the correct amount (made payable to LOYA) to

                        Joe Bum at joebumvirginnet or else by mail to

                        IYN co 3 Finch Rd Cambridge CB4 3RB

                        (telephone 01223 523410)

                        Advertising rates Iyengar Yoga News is read by at least 2000 individual Iyengar practitioners Rates for advertisshying are as follows Full page pound75 Half page pound40 Quarter page pound25 Small ads 30p per word

                        Deadlines The deadline for the next issue of Iyengar Yoga News is

                        7th April 2003

                        NB the Editorial Board reserves the right to refuse to accept advertisements or parts ofadvershytisements that are deemed to be at variance with the stated aims of the Light on Yoga Association (UK) or the BKS Iyengar Yoga Teachers Association

                        Notices

                        WANTED

                        Old issues (1-3 5-8 1023) of LOYA News for our archive Please send to Kirsten Agar Ward 12 Station Road Lower Weston Bath BA1 3DY

                        Small Ads Inexpensive INDIAN YOGA BELTS BANDAGES BOLSTER SETS PRANAYAshyMA SETS WEDGES and ROPES for sale SAE price list or phonefax Kirsten Agar Ward 12 Station Road Lower Weston Bath BA 1 3DY Tel 01225 336144 or e-mail

                        officebath-iyengar-yogacom

                        Yoga weekend in Beautiful Snowdonia 14th - 16th March 2003 with Ros Bell (020 8340 9899)

                        Oh earth sky and heavens let us meditate on the splendour of Savitur so that he may enlightshyen our minds

                        The image on the back cover is of the most sacred verse of the Rig Veda the most sacred book in Hinduism It is a hymn that praises the God Savitur who is usually associated with the sun or is perhaps the name of the sun at dawn The Gayatri Mantra plays a central role in Hinduism as does the Lords Prayer in Christianity The God Savitur is described as having golden eyes golden hands and a golden tongue Also there is a metre used in Sanskrit poetry called Gayatri which has three feet of eight syllables each according to the orthodox Hindu tradition the Gayatri may only be uttered by the top three castes

                        Translation and commentary by Joe Bum Image supplied by Dale Rathbone

                        Iyengar Yoga News No2 54 Winter 2002

                        • front cover
                        • pages 1-3
                        • pages 4-12
                        • pages 13-54
                        • back cover

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