IYENGAR YOGA ASSOCIATION (UK) President: Yogacharya Sri B.K5. Iyengar www.iyengaryoga.org.uk IYENGAR YOGA NEWS - Issue No.4 - Winter 2003

Editorial Board: Contents

Kirsten Agar Ward Editorial 2 Ros Bell Interview with Geetaji by Judith Jones 3 Alan Brown An Explanation of the Invocations by Dr Geeta S. Iyengar 8 Joe Bum Puja - Some Reflections by Kirsten Agar Ward 14 Judith Jones Philippe Harari The Science of Life by Dale Rathbone 16 Interview with Jawahar i8 Design: Philippe Harari. Manchester Convention - June 2003 by Betty Croston 20 Rachel Lovegrove Yorkshire Convention - August 2003 by Myka Ransom 22 Printed by: Red Flag Press, Cambridge June 2004 Convention - application form and details 25 Reflections by Shirley Daventry French 27 Geetaji in South Mrica by Sallie Sullivan 30 Institute listings 31 Seeing and Believing: A Diary of Guruji's Practice by Kay Parry 33 Yoga Books - ]950 to the Present by Joe Burn 39 Readers' Letters 40 IYA (UK) Interim Executive Council 42 Report from the Chairs of the IYA (UK) by Philippe Harari &Judith Jones 44 Nominations for the IYA (UK) Executive Council 45 RIMYI Archive Project by Judith Jones 46 Report from Sheffield and District IYI by Dominic Batten 46 August 2004 Convention 46 Certification Mark Income by Ros Bell 47 Good News from the Treasurer by Judith Richards 47 Iyengar Jubilee 2002 - closing accounts by Paul Walker 48 Professional Development Days by Judi Sweeting 49 Introductory Assessors 51 Teacher Trainers and Courses 52 Assessment Congratulations 53 Application for classes at the RIMY!, Pune 55 The photograph on the cover is of Yoga Rahasya - Sll bscription details 57 participants at the Iyengar books/videos for sale 57 Manchester Website information 58 Convention in June 2003, with Jawahar IAdvertisements 58 Bangera.

Iyengar Yoga News No.4 Winter 2003 Editorial Message from Gu ruji: For me it is g r e at satisfac t o r y j oy thae at ~ ast the BKSIYTA and LO_A t last, complete unification! Although there is lit­ have combe d al l differences and Atle change in the format of the magazine and doubes and are forming i nto a s i ngle none in the make-up of the editorial team, this is the . united organisat~o n as Iye ngar Yoga first edition of IYN to be produced by the new Association o f Unite d Kingdom Iyengar Yoga Association (UK). With that in mind could we draw your attention to page 45 where there May this uni on build - up strong affecci ons with o ne another and ma y is information about how to get on the Executive t his ne w assoc iation grow f r om Council and help us to run Iyengar Yoga in the UK. s ~ r e n g ch to s e r ength in imparting Please do put your name forward. the knowledge of yoga for one co live with right wo rds and r ight There will be cwo conventions next year (see pages 25 actions . and 46) and as these events are always popular I am pr ud of this union and I pray remember to book early. Inside the magazine we have Almighty God to bless y OJ all to use several articles, letters and interviews that we hope t he keys of f£iendliress , compassion will provide something of interest to everybody. a nd gladnes t o take pupils tOWards spiritual quest and bles sedness.

There is material ofgreat importance to teachers, con­ May the As sociat ion serve all . cerning professional development days, asscsssments etc., to be found on page 47 and pages 49-54; so be e J::- ):Y (/, ~~t, .,. ) C'~ sure to read this carefully. (BK.S.1YF.NG /

We are very pleased to announce to members that the IYA (UK) has now appointed a part-time (50%) Admimistrator. Leza Hatchard lives in London and has nad extensive experience in administration. Her .J(. ('111' 1Il!'sf I"CI'crN/ first task will be to son out our membership database, so members should send any change of address details SJuruji etc. directly to her (see contact details below). Ros Bell is acting as Membership Secretary, so any queries (!)II tllC ('(({lsi('11 (ilrltr about membership should still go to her (contact \'.it!1 lirt/trim! details for all the EC are on page 42). lfIlrll r fltl'its allri t('oe/INs III til(,

Could we also thank everybody who sent us material, lOr Fill fr' s('l/(/ sllWelt kl'c ((11(/ from articles to adverts and listings, and look forward 7(N/ll'isl/(.'s fr' swil (( /l1I/(/llt ((1Ie1 to more in the future (we are especially keen to receive .'jlccial 1/1(///. 11'11(' edltilllles fr· images and photographs that would be suitable for publication in IYN) impire /IS 11'1111 1jC'ltr /c·/(el (/e/·(,t/I'II Ie, ti,e 11'/ (i L}(.(jO' Copy deadline for next issue: .7l e ilt((lIl'jL'1t /r'r II('/ft /('/'(', 26th March 2004 icll(Oll'/cri'lCallc/ 'l el/m,sit,! rll/(/ lI'Isl,

Items should be sent to: liNt CI'CUI It(.~)l'ill ess I/{'II' 01/(/ ill IYA (UK) clo Leza Hatchard tllC /"illre (llIri eml (Iu:rller S{(ln's) 21 Woodgrange Avenue, EaLing, London W5 3NY /r, U'"l€,j telephone: 020 8354 3983 e-mail: [email protected]

Iyengar Yoga News No.4------2 Winter 2003 INTERVIEW WITH GEETAJI

Following Dr Geeta S. Iyengar's European Tour in April and May 2002, Judith Jones interviewed her for Iyengar Yoga News on 25th August 2002 in the library of the Ramamani Iyengar Memorial Yoga Institute in Pune, India. In this final instalment of the interview Geetaji talks about AyuNeda and about women. oyou think thatyogapractice andayurveda your problems or disease with medicines, I D are incompatible with Weftern medicine? he knows up to what level the yoga can be taught. For instance you are controlling Geetaji: No! Undoubtedly, they are differ­ your high blood pressure with medication, ent branches. We have to respect Western he will remind all the teachers that you medicine, respect yoga also, and respect being a patient of high blood pressure con­ ayurveda as well. I would say, when all trolled with medication what precautions these three subjects come together, they can have to be taken. He will try to see how it Ibring a wonderful result. It could do won­ will be controlled through the practice. He ders. But if this has to happen all the three doesn'.r say to stop the medicines. On the branches have to be studied by all in order contrary he will say that if you are taking to do the research work. They should do medicines what and how much to do. As yoga, they should go for ayurveda, and you begin to feel better and light, and no­ know modern medicine as well. If these longer getting palpitations or symptoms three subjects come together I think it will such as heavy perspiration, dizziness etc, he be a great blessing to human kind. But sep­ asks you to reduce the medication and arately we develop only one side of it and increase yogic doses. As the pressure that is why the problem comes. Then it becomes normal, medicine is no longer appears as though one is against the other required. Through yogic practice you two. mend.

There are certain good concepts in ayurve­ The doctors think onlvI in the line of con- ventional Western medicine and medical da also which are universally applicable, science. The science of yoga is one of self­ such as the three humours of the body. If experience. To accept yoga one necessarily modern medical science can pick up and needs to practise it, but doctors don't want apply that, it may help them to improve to find out what yoga does, and if they are their own science. Now medical science is doctors of ayurveda, they don't know about accepting certain household medicines. For medical science and yogic science. They instance it is now agreed that turmeric want to go in their O\vn way. If they are a powder is good for cancer, ayurveda knew yoga practitioner, they don't know about it from the very beginning. That is how either medical science or ayurveda and they USA wants to patent these substances. Iwant to go in their own way. But I think as Instead of patenting - making money, far as Guruji is concerned, though he is not holding, possessing - instead of thinking on a medical practitioner or an ayurvedic doc­ that line, why not say, "We are all posses­ tor, still being a yoga practitioner he is sors for the knowledge which exists in this always open for all these things. work for human upliftment." Do we not I have a right to have the knowledge for the I Suppose if you are having a problem, you good of everyone? are taking the medicine, he has tried to find out how to get rid of the side effects of This is how the word veda also has come. these medicines. Ifyou are trying to control Veda means to know. The vedas are not Iyengar Yoga News No.4 3 Winter 2003 ------~------~------~~ books. Later, they came in book form. Veda The language developed as the knowledge is the ocean of knowledge, which was came. So the knowledge comes, the lan­ always existing. Vedas do not belong to any guage develops. When you begin to under­ particular sect, caste or religion. The word stand something, you develop the lan­ Hinduism is not found in any of the vedas. guage. Yoga was existing before Patanjali , First of all understand this fact. There is no but it was scattered in several scriptures. word called Hinduism or Hindu in Vedic But Patanjali developed the language. He literature. Vedic literature speaks about codified it. In this sense, Patanjali too was a whole humanity. scientist. He did a lot of experiments and research work to put the whole ofyogic SCi- I Universal truth? ence in the sutra form.

Geetaji: Yes - absolutely. It is universal Therefore, we human beings of developed truth. Ie is cal'led as Saniitana Dharma - the intelligence should not reject the subject eternal religion. Its eternity is meant for just because it belongs to a foreign lan­ this eternal world. The vedas believe that guage. For me if English is a fore,ign lan­ the whole world is one family. Can you guage, to you Sanskrit is foreign language. imagine the idea coming in those days? But But the subject matter is meant for still they have said vasudhaiva kutum­ mankind. bakam. The whole earth, the world is one family. Why did the idea come? Do you So if Ayurveda, Western medicine, yoga, mean to say that the vedic rishi's considered come together they can do wonders. We India as the whole world? Vasudhii is earth, should not be ignorant of it or make it an our planet. The whole earth is one family. ego problem. If you take that earlier ques­ If that idea has to occur, do you mean to tion regarding yoga for Indian and say they were not knowing this whole European women, it comes from our own world? It's only the question of Sanskrit ego. To say that "oh I am an Indian language. It's not even Sanskrit. Vedic lan­ woman, you are a European woman." guage is not Sanskrit. It is called girviinab­ Does it make any sense? We are the same! htisha - the language of the God. Girvana Our problems are same. All of us want means God and bhtisha means language. health. All of us want happiness. It is only The script too is called Devaniigari - script our culture, outer appearance, language, of God. This means the knowledge that and nationality that might be making a few comes is coming from some higher energy. differences. Do you remember I said the In this sense Sanskrit is the origin of other clouds are the same everywhere? You don't languages. say this is an Indian cloud and tha.r is an English cloud, no chance, it is impossible! I If suddenly something strikes me, like it The douds are the same! The sky is same. struck Newton to say that an apple coming So there is no difference. We only have to down means some energy is pulling that look into it. In which way we are treating apple down. Why did no one think about through modern medical science, in which it and yet he could? He could think about way we are treating through Ayurveda, and it. Do you mean to say the apples were not in which way we are treating through yoga. falling before him? But his thinking process Now, the recent progress is that doctors began to think, "why did it come down?" It have begun to recommend yoga. They say occurred to him that something is getting that when you have a heart problem, and pulled. The word "gravitation" appeared when you have diseases like cancer or you later. He called it as gravitational force. Do have high blood pressure - do some yoga you mean to say there was a language first and meditation. Still this statement comes which called it gravity, or gravitational from ignorance though yoga is recognised. force and then Newton found it? What is yoga and what is meditation? Are

Iyengar Yoga News No.4 4 Winter 2003 they two separate things? These (\'10 words There is a difference as far as their freedom Iare used as (\'10 separate methods. Is medi­ is concerned. In a similar manner, the tation something different from yoga? Indian way of life might be showing some Then how did these twO words come into changes, but as far as women are concerned Iexistence - yoga and meditation? Yoga there is no difference. Women's problems includes meditation. are the same. So, while teaching yoga, I would say the question of the cultural I would like to say that yoga has to be the background has to be considered. whole life style. Apart from the medicinal treatment on diseases, Ayurveda has to be For a long time when the country was not known since it has its own value which cat­ having Independence Indian women were egorises the human constitution very clear­ under social pressure and stress. A fear ly and distinctly based on three humours complex was always present, though hid­ namely viita, pitta and kapha as well as den. Now the women are coming out, three qualities sattva, rajas and tamas. No there are quite a few women now who will I other science has given this distinct consti­ boldly declare "We are doing yoga." But, in tution. Western medicine has made a great 1961, when I was practising yoga, very few progress in the field of medicines and sur­ women came forward to do yoga. When Igery. The subjective knowledge ofyoga and Guruji started in '36, some women pre­ Ayurveda, ifintermingled properly with the ferred to learn from him because he was a objective knowledge of western medical young boy. They didn't want to learn from Iscience, can do wonders for human beings. eldedy men because they were shy and afraid to learn from men. They preferred When teaching Indian and European an innocent boy to a grown-up man. Now, women do you perceille allY d~ffirences in rn modern times, you don't find 16 year old their needs? boys innocent anymore.

I Geetaji: There are twO ways to look at this When I started teaching only a few women question. All women have the same prob­ woutd come forward to learn. I had to go lems. Women's psychology is the same to their homes to teach, they never came everywhere. As far as the lifestyle is con­ out of their house to learn. If at all they Icerned there are differences based on culture wanted to learn they would take me to and custom. The Indian lifestyle, European their bedroom to teach so nobody looks at or American lifestyle are changing and them to see what they are doing, hovv they when you compare from one country to are doing. Dress was a big problem then, another you do find the lifestyles changing. now it is not. Gradually the women started As tbe environment changes, the require­ to form groups so they could come togeth­ ments of the human being toO change. This er and learn. So like this the changes are creates problems that may seem to be dif­ occurnng. ferent and separate, but when you go to the root of the problems they are the same. In Western countries women had much Emotional problems, ageing problems, freedom. They could choose to follow any physical problems, for all women such field of interest. They could pick up games. problems are very similar. They had not to worry about dress. In this way Western women had much more free­ I But to some extent, as I say, the social dom than Indian women. norms and environmental conditions dif­ fer, even in the countries like Europe and Sometimes freedom makes one to lose sen­ America, in spite of having the same reli­ sitivity. Often the freedom is misused. gion or the same background, there is a dif­ Women should recognise their femininity, ference between the status of the women. it has its uwn beauty and own vigour. They

Iyengar Yoga News No.4 5 Winter 2003 Id ot lose the femininity under the that time? We definitely feel nervous if I .n' uenc of freedom. I f we recognise the hormonal changes occur and lead us from uaJiC) of womanhood, I don't think there femininity to masculini,ty when we don't has ro be any difference betvveen Eastern want to. So this functional physiological nJ Wre.tem women. Basically we should problem shakes our psychology. Then it is D( t ·o mpare ourselves with men, rather we only our duty to protect. While teaching h.r e to recognise our own potency, our yoga I perceive this point mainly. I don't ' 0\\ n potential femininity. Ifwe say that we want the performance of Western women equal to men and that we can do every­ going in a masculine way and I don't want 'ling that they do, then we lose our self­ Indian women to go in an unbahnced fem­ identity. There are certain things which as inine way eidler. Men use their physical o men we can do better than men and strength to perform asana or pranaJ'ama. (here are certain things that on:ly they Therefore their performance has a tinge of h uld do. Women now are exposed to aggressiveness and ego. They should have \ r stling, weightlifting, body-building and the emotional feeling in practice. Women o n. I'm not against it. Women are enter­ have to build up physical strength with our ing in every field and perhaps it is appreci­ losing their emotional connection. They art:u also. But still I feel on the other hand shou d not ose their softness. Indian th. t we shou,ld recognise our own inner women are soft, but their softness should identity. I would call it a beauty. It's not the not be at the cost of strength, and Western eXTernal body beauty, but it is femininity. women are strong but they should not lose \'(1e have to protect our femininity as men softness - stubbornness and sturdiness an:> protecting their masculinity. So this I should be minimised. wuuld definitely say, that in yoga practice I have to make Indian ladies to come out of There is one more point. If the people are their shyness, timidity and fear complex. regularly in front of you you are able to They stick to their femininity, thinking teach them with continuity, it is different that these are the qualities of femininity, to the situation when you go from place to and don't want to come out. In Western place and teach them just for a few days, countries, women are courageous but want then you may find the difference in teach­ to equate themselves \vith men, conse­ ing. If! am coming to UK just to teach for quently they are getring more exposed to four days, obviously 111y method of teach­ masculinity than to their own femininity. I ing has to change because in four days I would say that Indian women should begin have to convey and give maximum to bOth ro pick up q uali ties such as vigour and men and women. That teaching depends courage and add to their femininity, and on what they have practised, what they \Vestern women should drop masculinity. have learnt. But when I have to teach only \\'omen have to be non-aggressively active. women, that too on a continuous basis, I They should be calm having positive toler­ will certainly see that the approach will be ance. Negative tolerance kills their individ­ more feminine. On the whole I won't say uality. Submission is a negative rolerance. that Indian women and Western women [n other words I think it is a question of are different since their problems are the I balance. It is not a question of argument same. My teach ~ng will be the same but I but a kind of balance both ways, so, if a would certainly see which group lacks what woman is going towards masculinity I and what sort of changes are required 111 would say come back ro femininity and if teaching so that they are benefited. she is going too much towards femininity she should develop more masculine quali­ The cultural difference sometimes projects ties. Take for instance if \ve lose the hor­ the problem in a d,ifferenr way. For instance monal balance and that begins to show its the menopause stage in women's life. changes on the outside, are we not afraid at Women 111 Western countries, become

Iyengar Yoga News No.4 6 Winter 2003 nen'ous of menopause. Their problem of It is true that one cannot breal< the social nervousness is quite different from the norms or religious barriers easily, but one same problem for women in India, who can adopt a yogic method to establish inner tOo become nervous. Qui te a few Western peace. I always feel that when they do some women who tell me that now they are of the asanas and pranayamas they feel approaching menopause are afraid that mentally peaceful, they get some inner I(heir men may divorce them. The fear that strength and moral courage to face the the family may break, that the husband world. If that happens whichever country may begin to dislike the wife and lose inter­ you belong to, which religion you belong est in her makes her situation worse. It's a to, the question doesn't arise. Then women fact which happens and there are quite a are safe. For me, when I look in that way I few whose family has been broken. The feel, they can be safe. They can protect men chose younger women, whereas in themselves. India this is very rare to happen. This land of fear may not exist. But, as far as the When emotionally distressed the Western physiological, psychological and emotional women immediately express themselves, problems are concerned all women are whereas Indian women may not express undergoing the same changes. their emotions so suddenly.

So when you are asking me the question So do you think Western women are more about teaching Indian women and emotional? European women, as far as their need is concerned, there is no difference. Geetaji: I won't say they are more emo­ Everybody faces some sort of pain and tional. Indians have more emotional toler­ problem. Women's responsibilities do not ance compared to Western women. differ as such. Every woman faces menstru­ Westerners express the emotions quickly ation and pregnancy. When they have to and for Indian women it may take a Ilittle get married they are not sure whether the longer time to express. They want to hide person they have chosen is right or wrong. these kind of problems to a great extent or It is a different type of emotional problem solve them by pacifYing themselves. Then along with the fear complex. So I don't they may come and tell but certainly they think as far as that is concerned there is any won't instantly say, "Oh! This is what hap­ difference as such, but as far as the envi­ pened to me". But when it is unbearable ronment, family life, social life is concerned then they will say, "OK, now I will tell you there is a difference. Therefore one needs to that this is what happened to me". But that change one's mental set-up. The mental doesn't make the problem to get diluted. deliberation needs to be gravitating Fundamentally the problem remains the tOvlards yogic culture. The yogic method same. So I will say that if they come to does not differ whether one is an Easterner yoga, whether this group or that group, to of a Westerner. For every woman there is whichever culture they belong to, it helps the household work and worries, there is them, because emotional stability gives always the responsibility in the house. You some courage to them, they build up their have to look after everyone, you have to nerves to face all these problems. rake care of family members. Even if you are all alone, not married or divorced, you Westerners are physically strong whereas have to take care of yourself You have to Indian women will not be that strong. cook yourself, you have to get organised However emotionally they are strong. I yourself, everything is there. If you have a think thar both have to exchange this phys­ family you have to look after the others ical and emotional energy to have a perfect also. The needs ofwomen are similar, as the balance. Intellectually they are quite bal­ 1...-__-=--______, problems are. anced.

Iyengar Yoga News No.4 7 Winter 2003 AN EXPLANATION O,F THE INVOCATIONS

This is the transcript of a talk given by Dr Geeta S. Iyengar on the opening morning of the main event of the Iyengar Yoga Jubilee at Crystal Palace on Saturday 25th May 2002.

Friends, yoga lovers, explore him according to our intelligence, mental con­ cept and calibre. Therefore, I won't say that Lord We are first of all performing the puja since we are start­ Ganesha is a Hindu God; He is a creation from the ing the auspicious work. I would like to share with you human brain for us to think how a Lord could be, the the background of the puja that we are going to per­ Lord Ganesha is the one who is elephant headed with a form. Puja is one of the methods of worshipping. Lord huge brain and a huge skull encasing the big brain. It is Krishna says in the Bhagavad Gita that whatever we to indicate that human beings also have a completely offer to the Lord, such as leaves, flowers, fruits or water evolved brain and we consider that the human brain is with devotion reaches him. Here, we will be offering the one which is completely developed, a very intellec­ prayers, d.eepam (light), dhupam (agarbatti), flowers and tual centre of ours. Ganesha is considered to be the one garlands. who has this huge brain of mankind. Gana means peo­ ple. Ganesha means God of people. He is also called as When we know that we are starring some auspicious Ganapati, the head or husband of people. He is also work, such as the very practice of yoga, the yoga sad­ named as Vinayak - the supreme leader. So Ganesh leads hana, we have to offer our prayers to the Lord who is us guides us. He is the God, chosen by every one (gana) omnipotent, omnipresent and omnisci<:nt. Though all in a democratic 'way. of us know that the Lord is omnipotent, omnipresent and omniscien t, and that he is everywhere and also Then he is considered to be huge as far as his body is within us; yet it is not possible to realise or see the God concerned. This indicates that though our physical body since the God hasn't got any is, let us say six feet high, two feet form. He does not appear in any broad, Lord Ganesha's huge body form in front of us. Thus, the is equal to that of the Universal human mind begins to give Him Body. It is true that when we are some shape. As we begin to wor­ practising, many a time we feel a ship the Lord, giving him a form state where we are going beyond or shape according to out mental this body and in that sense we creation with devotion, He can experience Mahakaya. Maha appear in that form given by us means big, great and kaya means for our sake. body. Ganapati with his huge head and huge body indicates the Here, we are offering our prayers depth of largeness and intricacies to Lord Ganesha, Lord Vishnu, of the human body and brai.n. Lord Hanuman, Lord Patanjalj and the Guru. You may feel Lord Ganesha Vandanam His teeth are indicated as Ganesha is a Hindu God, and as Vakratunc/{l ma/1{lkaya SUlyakoti samaprabha Vakratunda. Vakra means turned all of uS who have gathered here Nirvighnam kurttme deva subhakmyesu sarllada! or crooked and tunda means to practise yoga, belong to differ­ tusk. The elephant has one long ent religions may hesitate to pray Oh elephant-ElCed Ganesha, Mighty One, tusk, but human beings "von't to Hindu Gods. Let us be clear Thy effulgence is equal to a billion suns, have such rusks. This is to indi­ that God does nor belong to any Forever remove, I pray thee, all cate that Ganesh though elephant religion. God is one but man­ impediments headed has not gOt the tusks of an made religions are multiple. God In the path of my auspiciolls deeds. elephant. It is a legendary story is beyond the explanations but we ~ which says that Lord Ganesha lost

Iyengar Yoga News No.4 8 Winter 2003 --~~------his one tusk when he opposed Parashurama from enter- it does not mean that the Lord is Hindu. i ng cile regim of Lord Shiva, Ganesha's fath r. Has the Lord gOt any form or shape? Here the stanza on The Lord anesha is considered to be the one who Lord Vishnu which explains it. Here the word "Vishnu" helps us in all auspiciolls work to overcome all the comes from the root verb vish which means to spread obstacles and hindrances which come in the ,vay So we through, to extend, to pervade. Vishnu means all per­ offer our prayers to Lord Ganesha. asking the Lord to vader, or worker. Here, worker means a functional fac­ remove all those obstacles which come in the wayan the tor in every aspect. It also means to embrace. Lord auspicious path of yoga. H aying studied the Yoga Sun'as Vishnu not only embraces the whole universe but also ofParanjal i you know that there are nine obstacles in the remains above. In this sense he is a protector. path of yoga along with four distractive and destructive m ntd l obsnuccions. and we are The one who hasn't got a form; going to offer am p rayers to Lord who hasn't got a shape yet he has G an e ha as king him to bless LIS so a figure. He is santakaram. Santi that these obstacles can be faced , or santa means qUIetness, peace­ courageo usly and removed. fuln ess, serenity. So his form is of Basical ly, Lord Ganesh is the Cod serenity. The serenity cannOt ofW isdom and remover 'Jf ohsta­ show any form. You don't say this cles; hence he is involved and serenity is like a jar or like a cup: worshipped at the commencc­ serenity is serenity. In a similar ment of every important progres­ manner the Lord Vishnu is con­ sive and auspicious undertaking. sidered to be santakaram who is It is said that G anesha wrote the just the incarnation of serenity Mahabharata at the dictation of and peace. He is sleeping on Vyasa on the condition that Vyasa Bhujaga. His couch is Adisesa, should not pause or break the the serpent. He is sleeping on that fl ow of narration even for a frac­ serpent, the Bhujaga. Even in the ci on ofa second, orhenvisl' he will imagination it is impossible to stop wrIting further. VyJsa Vishnu Slo/w think that we can sleep on the ser­ accep red the challenge and did Shtmtakaram bfndagashtl)'fll/am pad/11fm­ pent. But Lord Vishnu is not not pause even for a fraction. fzbhai11 5ureshfllll afraid of anything, He is fearless VishlJadharilm gagt1llllsadars)lam because there is no enemy; for Then we offer our prayers to Lord meghfl1Jflrnam shubhilllgam Him. It is we human beings who Vi ~ h llU. Again the n,U11e seems to LakshmikantfllJl kall1altll'la)'anam )'ogihrid have many enemies and that is be a Sanskrit word indicating a dh),anagamyalll why we are afraid of each other; Hindu God, but it is only a ques­ Vande Vis/mum bhaVflbha)'flharam sai"Va but Lord Vishnu is sleeping com­ tion of language. Man thought of lokaika l1atham fortably and peacefully on the having a language so that he can couch of the serpent Adisesa rela r what he understands, to I salute Vishnu, the sale master of the becJuse He is fearless. Ftom His o ch ers. The language is m lC:ll1t for universe, whose presence is very peaceful, navel emerges the lotus and this communication. Therefore, if the who stretches Himself on a serpent-bed, lotus is the seat of the Creator - prayers are said in Sanskrit, it does who sprouts a lotus in his navel, who is Brahma. The very Crearor is born nO[ mean that God belongs to the one Lord of all the Devas, who is the out of the navel of Vishnu. that particular community which support of the worlds, who is subtle and Apparently, Lord Vishnu is the speaks or follows thJt particular all pervading like the sky, whose com­ Creator of this whole Universe. Iallguag . W hen bible is tr::mslat­ plexion is like that of the clouds, whose The seed (beeja) of that Universe ed in all the languages it will be form is very beautiful, who is the consort is in Him. From his navel (the ri diculous to say that Christ only of Sr,i Laksmi, whose eyes are like lotus embryo) we find the whole world bclongs ro those who speak petals, who is meditated upon by yogis coming into existence. Suresham H ebrew. So in Sanskrit when we and who eradicates (he fear of samsara. is another name of Lord Vishnu. offer the prayers to Lord Vishnu Sura means God and Isha means

Jyengar Yoga News No.4 9 Winter 2003 Supreme God. Lord Vishnu in this sense is the God of In other words the Universe; the Universe which is full Gods. of wealth and therdore nothing but Laksmi, belongs to Him. The wealth that vve see on this Earth and the He is the supporter of the whole Universe. wealth that we see in the Universe all belongs to him Vishvadharam - Vishva is the entire Universe; the because he is the husband of Laksmi. Universe which is known and unknown to us. He is the one who supports the known and unknown world. Kamaltlnayanam. Kamal means lotus. Nayana means Adhara means to support. eyes. He is lotus eyed. His eyes are like lotus; always open and beautiful. Is He the one who keeps the eyes Now how big is He; how small is He? Is He six feet tall closed? No! Though He is sleeping on the bed of the ser­ and two feet broad like any other human being? No! He pent Adisesa, yet His eyes are always wide open because is as vast as the sky! You cannot measure the sky; simi­ he is seeing everything and witnessin g everything. The larly he cannot be measured. GaganuJadar-~)'am. lotus though remaining in water is untouched by it. Gagana means sky and sadarsyam means similar. So he Similarly, the eyes of Lord Vishnu though seeing and is all pervading as the sky. He is Meghavarnam. Megha perceiving everything remains untai!1tcd. means cloud and varnam means colour. How does he look; what is his Thcn if that is the colour? Is he brown Lord, how do we like Indians? Is he see him? Yogi hrd white like dhyanagam)la;72 Westerners? Is he He, the Lord can be black like Africans? seen by a yogi, No! His colour is through the heart ­ similar to t'he the spiritual heart, clouds. \X/hen you only by practising see the clouds in the dhyana. You can see sky they are of the me, I can see you, same colour. You but what about don't find this cloud Him? How to see in England having a Him? The yogi different colour; in though His heart America having a sees that Lo rd, different colou r. through the practice You don't say this is Indian cloud; this is African cloud, of sadhana. You necd to practise yoga, do dhyana and or this is American cloud! The cloud is the same every­ purif)! the heart. The velY core of the being. Then you where. It could be black, white and could be with gold­ will be able to see Him. en or silver lining or without lining. So also Lord Vishnu has no colour. Is it the eyes of the yogi that sees the Lord? N ! it is the heart, the spiritual heart. For the yogi the spiritual heart Shubhangam. Has he got arms like us? Legs like us, belly is the eye and this eye of the spiritual heart has to open. like us, chest like us? Is His body like our body made out Like His lotus eyes, the lotus of the heart has to open. offlesh and bone? No! anga means limbs. Shubha means auspicious or pure. His body is JUSt the incarnation of Vande Vishnum - let LlS salute Lord Vishnu, (he All auspiciousness. There is nothing inauspicious in Him. Pervader who never deteriorates, who never diminishes, No inauspiciousness can touch him because He Himself who is ever omnipresent, who exists everywhere. is auspicious. The Lord is having the body of auspi­ CIousness. Bhava Bha),aHamm - Bhava means worldly li fe. It

means (0 come in (0 existence or have birth after birth

He is Lakshmikantam - the husband of Laksmi. So who (0 experience woddly life. Bha)la means fear. And is His wife? His wife is Lakshmi. The word indicates the Haran] means to destroy. What does He do for us? H e increase of good fortune, prosperity, success and wealth. is the one who being fearless, the ocean of fea rle n

Iyengar Yoga News No.4 10 gives us courage to cross this world of pleasures and Lord Hanuman, has a speed equal to the mind. We pains. This world in which we are caught and when we want that speed of the mind. We often [hink that ,ve cannot reach the other end of it, the spiritual end of it, should be qU1iet as a yoga practitioner but the quietness the very soul, the very self, then He is the one who also has a speed. For a while we remain quiet and sud­ destroys the fear of appearing in this world again and denly the mind thinks of something and the flow of again, getting caught in the cycles of births and deaths. serenity is broken. The speed of quietness breaks! You He destroys the fear which keeps us away from seeing say "Oh! we were sitting here but our mind was some­ the soul. where else." The mind has a speed but doesn't flow with a single attention swiftly. So here is a god, Lord Sarvalokaikanatham - Sarva - whole, entire, Loka - heav­ Hanuman whose speed of the body and speed of the en, earth, space. Eka - one and only one. Natham - pos­ intelligence is just equal to the mind which has got a sessor and protector. He is the one who is the head of great speed to have a single minded attention. I can be the whole Universe the sole master of the Universe. The here; at this moment I can reach India because the mind only One, the only single One. There is no other God. can go that fast. I may not even reach the airport but the There is only one Isvara and we read this in the Yoga mind can reach so fast. Lord Hanuman is the One who Sutras. He is untouched by klesa (afflictions) and karma has the speed of the mind. He can physically reach with (actions). The one who is untouched by this is above the speed that the wind can go. Maruta Tulya Ve,~tlm ­ everyone. Isvara is the One, and j\1arut means wind or vayu. Tulya that is how in a poetic way the means similar or equal and vegam sloka is presented to us. means speed. This is indicating the vigour of Lord Hanuman and I am taking a little longer time of the power of his body to be quick yours so that you understand and swift. When He is going with because you are all yoga teachers that speed, is he shaken? Is He and obviously this is something disturbed? Is He perturbed? No! that the practi tioners have to He is stable in spite of having a know. speedy mind. jitendRiyam - jita means conquered and indriya Then we are offering our prayers means senses and organs. He has to Lord Hanuman. conquered His senses of percep­ tion, so His mind is not wavering The word Hanuman signifies the though He is reaching with that syllable "AUM". 'Ha' stands for speed. Buddhimatmn Varistham ­ Lord Vishnu, 'nu' stands for Lord Buddhi means intelligence and Shiva and 'ma' stands for Lord Buddhirnatam means Brahma. Lord Hanuman in this Intellectuals. Varistham means sense signifies the confluence of Hammlan Vandalla}}1 excellent. Lord Hanuman has the creator (Brahma), the protec­ Manojavam marutatulya vegan1 excellence of intelligence in Him. tor (Vishnu) and the destroyer jitelldriya buddhimatam varistham Our intelligence has limitations. (Shiva) in him. Vatatmajal1l v{l11ara)'lttha mukhyam He is above all the intellectuals Sriramadutam Salll11am prapadye that we have in this world. In We are all sadhakas. We are all Lord Hanuman intelligence has practitioners. We haven't reached Lord Hanuman, messenger of Shri reached to the exhausted level; he the state of a yogi. \'Ve are all on Rama, son of the Wind God, is on top as far as intelligence is that path. So here is the reason Who is quick as the mind and swift as concerned. He is the son of Vayu. why we offer our prayers to Lord the wind, Vatamajam - son of the wind. Hanuman. Conqueror of the senses, foremost Atmaja - son. among the wise, MmlOjavam - speed of the mind. Commander of the monkey-army, to Most important to a yogi is t11e Mana is mind and java means Him I surrender. very practice of niY{l112({ and yama. swiftness or speed. He has to conquer his pral1a; COrl- Iyengar Yoga News No.4 11 Winter 2003 ~ hi energy. We fi rst try to Lastly. we are offering ollr prayers quer more cautiously the to th Guru. Tg! ar the subtle level. We Guru Vandanam n to keep the vata under con­ GuruI' Brahma Gurur Vishnu [JOI. t atar is rhe cause of good and Guru,' DeIJo Maheshwarah ad behaviour. Our character Guru saksat Param Brahma ~ pends upon the qu~iry and TclS77Zal Sri Guravenamah ., c! of vata. In order to have con­ IT l over vata we offer prayers. Guru is verily Brahma, Guru is verily Vishnu, ormally Lord Hanuman IS Guru is verily Shin, tra nslated as Monkey God Guru indeed is the Supreme, be ause his face looks like a mon­ To him I bow. k y. Vanara means monkey. But h re rhe vanara Hanuman is Brahmanandam Paramsukhadam human being. 'Va' means to blow keva/mn jJ1tlnamurtim nd spread in all directions or to DIJczndlJatitam gagrlllsadl'.lyam procure or bestow anything by tattvamasyadi laksam blowing. 'Nara' means human Elwl1l nityam lJimalamacalam sar­ being. So vanara is above the vadhi saksibhutam human being, who is stronger Bhavatitam trigunarahitam than human beings so vanara in sadgurum tam namami this sense is nor a monkey. It is To Patanjali said that it was a kind of uniform Yogena citttl.l)'a padenrl vacam I salute the Guru who himself is a given to the military force of MaLam sarh'Cl.lyaca vaidjlClkena blissful state of Brahma, who Sug;iva which made the appear­ Yopakarottam prrwara771 711ul1il1tlm gives only happiness, is idol of ance of a monkey. Rama was PatanjaLim pranjaLimnato'Jmi knowledge, has crossed all the given this army of all the lJanams. Abahu pUl"wakaram dualities such as sorrow and hap­ If you read the Ramayana you Sal1lcha cakrasi dharinal1l piness, who is as vast as the sky will know that they were given a Sahasra .I'imsam sllettll11 and untouched, always drawn special dress to wear. Though rhey Pnlntlmami Patanjtllim into the thoughts of the Supreme. look like the monkey rhey had He is One and alone, eternal, rhe strength to cross the ocean. Ler us bow before the noblest of sages untainted, straight-forward, wit­ There ,vere engineers in the army. PatJnjali, nessing the consciousness of all Lord Hanuman is rhe head of all who gave yoga for sereni ty and sancti ry the living beings, beyond the the vanaras. Yer in spire of reach­ of mind, emotional and physical entangle­ ing thar level he remained all the grammar for clarity and purity of speech ments, unaffected by sattlJa, rajas rime as a servant rendering service and medicine for perfection of health. and tamas. I salute that Guru. to the Lord Sri Rama, rhe Lord. Let us prostrate before Patanjali, an He never lifted up his head wirh incarnation of Adisesa, whose upper Isvara is One and only One who is ego or vaniry to say "Look, I'm body has a hum:ll1 form, whose arms rhe Gurll of gurus because He is above everyone!" He is rhe incar­ hold a conch and disk, omniscient in whom rhe seed of narion of humbleness and he And who is crowned by a thousand head­ knowledge exists. The knowledge respecred the Lord, and rhar is ed cobra. flows only from Him. He is rhe how we offer our prayers to Lord Ocean ofrhe knowledge and from Hanuman. Him we are receiving rhe knowledge bir by bit. So how is rhis Guru? He is rhe reator, Brahma; He is the pro­ Then we offer our prayers to Lord Patanjali. Of course tector, Vishnu and He is rhe destroyer of our ignorance, you know the meaning of that since YOll have read the Shiva or Maheshvara. Then there is the guru who is Yoga Sutras of Patanjali. transforming that knowledge to LIS. Because the God - Isvara, cannot be seen by us; cannor be felt by us unless

Iyengar Yoga News No.4 12 Winter 2003 we realise through the sadhana. Therefore, we require wiU perform the puja offering the flowers. The Lord says somebody to guide us. And it is our Guruji who guides in the Bhagavad Gita, "Don't offer me anything big. Bur us. The one who guides us, we have to salute him as well. even if you offer me the flowers, fruits, leaves, water, I The Guru who is in the physical form right in front of accept them because you have offered them to me with our eyes (sakshat) is Param Brahma - the Ultimate, love and affection. I return them back to you because Supreme God. He is the guru who is always drawn in the I'm not the one to enjoy them. You have offered them thoughts of Brahman, thinks of the supreme and is to me but I will be giving them back to you." That is happy with that Supreme. His all happiness is established what the Bhagavad Gita says. only in that supreme SOutce. He is again the incarnation of knowledge. No dualities affect Him. He has crossed So when we are offering the light in the form of candles the dualities. He is as vast as the sky. He aims at the or flowers, it is He who is going to return that back to us. Upanisadic truth" Tat Tvam Ast, "That Thou Are". He We do not ask for that but that is what His nature is to is only One - Ekam. He is always eternal - nityam. He is give. He is not going to keep any account ofwhat we give. untouched by affiictions; untouched by any bad or He says in other words, "You try to tread the path of real­ wrong actions or thoughts; He is always pure. He is sta­ isation; you try to walk on the path of self-realisation and bile and immovable. He is always watching everything. I will be guiding you; I will be showing you me path." He is always witnessing everything. If we are absolutely agnostics, having no faith, then He He is never caught emotionally. He doesn't differentiate is not going to force us. But if a little feeling comes saying I like this person more so I will teach him more which says "Let me do yoga; let me know what it is," and I will not teach that person. He .transcends emo­ He is going to guide us. The first time you came to tions. We are always caught in the three gunas but Guru your yoga class some of you might have felt "oh, yoga is the one who is above all so he has crossed these three cures diseases, so let me try ifit helps me." So we come qualities. Let us offer our prayers to the guru who shows with that selfish approach. Even though it might be a the right path to us. selfish approach God is not taking any objections to that. He says, "Fine, you have got a selfish approach; it I do understand that the doubt may arise in your mind doesn't matter! But be on the right path." whether you should say these prayers or not. Therefore, I thought, it is better to understand \X/hen your mind says "Oh, there the language and the meaning of is something beyond the health these prayers. At the end, it is a and I want to know that." Then Universal God. We always create He knows that the intention is the God through our minds but changed. He says, "Fine, you are when we cross our own mind we progressing further, so I will help realise the Universal God. If the YOll further." Supreme is understood in this sense then I don't think anyone need to So this is the dialogue which goes have any doubts in their mind. on between us and the Universal Soul and this inner dialogue is Always, as vve begin anything as needed. This is what the puja auspicious work, even the birth­ means. The puja means worship­ day celebrations, the simple birth­ ping HIM, the Supreme One. day celebrations, we have candles. Whi'le doing the sadhana, we We light the candles which shows need to have dialogue with the us the light. In the similar manner Lord. Sadhana is the language of when we are offering the puja. We dialogue between us and God. will light the candles of knowl­ edge. Let this knowledge always So having this in your minds, let remain enllightening us. The us offer the prayers. flowers are offered with the sense of appreciation and affection. So I ~'--______....J Iyengar Yoga News No.4------13 Winter 2003 PUJA - SOME REFLECTIONS

Kirsten Agar Ward writes about her experiences and understanding of puja.

wa rather surprised to have been asked to ed with puja in my own life was the desire I !',Tite this article as I am in no way any sort for a child (our prayers were answered and f authority on puja. I write only from my we now have a beautiful son - Saut - which 0\11 limited experiences, which are of per­ means 'asked for'), Now later, in parallel - rming a puja most days as part ofour fam­ with my experiences of the invocation at the ... -lif for around two years. Before this I was beginning of practice, it is at east as much \cry much aware that I preferred to begin about thankfulness. It's so easy in life isn't ir, yo~ classes and my own practice with the to forget all the many blessings one has and in\'ocation to Patanjali - it seemed, and still instead focus on tl1e trials and tribulations? does seem, to be important to have this For me puja is a way of helping me remem­ pause to quieten and prepare for the prac­ ber the blessings and more than this to be rice. Later I also realised the importance of grateful, at least for some of the time! Maybe rhankfulness for which it provides an oppor­ then it will spill over more and more into the ~unity. I had also noticed and been interest­ rest of lite. .:-d in the pujas I saw talcing place in the homes of some of those with whom I stayed Puja is also an opportunity to practise the whilst travelling in India. I found the notion fourth NiJlama - Svadhyaya - self study. For of having a shrine in the home and daily rit­ exan1ple, in that quietness when it is JUSt uals associated with it very appealing, rather oneself talking to God one can observe one's than such activities being restricted to a inclinations and scrutinise them - am I con­ sacred building and fIXed services. I was centrating? Am I being properly reverential? impressed by how much a part ofdaily life it Am I savouring the moments or rushing to was to rhese people to pray. get on with something else? Am I being mechanical? Am I clean and pure in motiva­ From what I understand at present me basic tion? Am I seelcing gratification? elements of puja include - a lamp (light), anointing, incense, food offerings (pra_iad), It seems to me that an essential aspect of other offerings such as flowers, chanting and puja is reverence. This is not something we prostration (pranam). There can be varia­ tend to make much of in our society. The tions, for example, in the mantras chosen cult of the individual is very dominant and and the number of repetitions and the order this can tend to make us feel that it is some­ in which they are performed, the forms of how demeaning to be reverential towards God represented, the element of silent someone (or something) else. To me, how­ prayer, reading ofscriptures and some of the ever, reverence is about simple truthfulness 111a terials used. and acceptance of truth and about showing due respect aDd appreciation. Reverence is In our case we have found it helpful to estab­ easier if we really have some understanding lish a place in our home (in the yoga practice of our position in relation to the object of room) where we carry out the puja. It is reverence. This reverence (and correspon­ important to keep the area clean. Our puja dent lack of casualness and mechanical ness) has developed over time, for example we in approach is manifested in how one pre­ have gradually learned more chants. We pares for puja (the best time is after bathing), were helped greatly in this by having a tape how one dresses, and also in how one actu­ recording of them. Then we were able to ally performs it. For example, the posture refine our pronunciation by having the one assumes - is it casual? Arrogant? Or words written down. It was necessary to straight and firm and respectful? I remember make a consciOllS effort to learn them. We being Struck by how Guruji folds his hands are deeply grateful for the guidance we have in the Namaskar position - how beautifully received in puja from Guruji via Faeq Biria. he extends them - certainly not a casual or mechanical posture. Posture, cleanliness, I have to admit that what really got me start­ dress - these are some outward manifesta- Iyengar Yoga News No.4 14 Winter 2003 ------~--~~~~~------­ tions of how one is inside which is the cru­ rure, some scaffolding on which to build; it cial thing. If we truly in our heans revere: touches the psyche. I like the idea of chant­ God and strive to act in the puja as if God is ing in Sanskrit ancient prayers, which have really there (which I believe God is - being been chanted so many million times before. omnipresent), then reverence can be there. It It seems to me there is a great energy and is a bit like the difference bervveen practising purity in that. My experience is that it is not as if Guruji is there watching and not! essential to have to understand all the words Through this reverence one is beginning to (though having said this, I am grateful that develop L·hVtlra Pranidhrma (surrender to Gt:etaji has given us such a clear and full God). explanation of several invocations). I was interested to discover that our neighbour It seems to me that puja is closely linked who is an ordinand (trainee C of E priest) with all the NiJ1ilmas. One observes cleanli­ has had a similar experience. During her ness in body and endeavours to be pure in training she has been involved in worship , thoughts and actions also (Saltcha) before ­ incorporating chants in Latin or Greek. As and actually it seems to me the process itself she comes from a 'Low Church' background has a purifYing effect. Counting one's bless­ she found this strange at first, but she has ings involves a degree of Stmtosha (content­ discovered that it does not seem to matter ment). Tapas (determined effort and zeal) is that one does not understand the exact required in order to be disciplined and not words, more that it helps you fo cus on God. let the practice slip. Through it one begins to In fact she pointed out to me that the Bible develop more Svadhyaya andhhvara contains a number of references to how one Pranidhana. Isn't thi: similar to asana and docs not even need words to pray. pmnayama practice? Moreover I feel that by developing such qualit"es and personal disci­ I am still learning about puja and deepening plines through puja one's practice of other my understanding and practice of these aspects ofyoga can surely only be deepened. aspects I have mentioned. If asked why pzda As an example, I remember Birjoo Mehta is important I don't think I could say any explai ning to us how to prepare to take the more at the moment than the points I have I in-bream in prartayarna and he likened it to mentioned above - developing one's rever­ the state one is in just at the moment one ence [Owards and appreciation of God and lights a prayer candle in church. In this way developi ng oneself to become closer to God. experiences of Makti (devotion) assist our In thinking about this article I have been other yogic practices and I feel sure the con­ struck by the many p~u'all els with yoga prac­ verse is also true. tice - from simply not being mechanical or casual, to being reverenria!l and appreciative, Puja is not about worshipping or revering a and developing Svadhya),a and Ishvara piece of stone or metal - [llse idols in Pranidhana through Tapas. How also the Christian terminology. T he images are sim­ Yanla)' (for exanlple truthfulness, non-covet­ ply w heLp us remember God. In much the ing), withdrawal from sense objects and the same way ,in church there might be images external world (Pratyahara) and concentra­ of Christ, or architecrur3l symbolic refer­ tion (Dhal"tlna) are involved. in fact it seems ences to God (for example, windows being to me aspects of yoga and pzda are not just in threes to remind us subconsciously of the parallel but ,interlinked; the one assisting the Holy Trinity). These things are to assist us; other and vice versa. tools rather than ends in themselves. We surely need assistance otherwise we would For me puja is rather like my experience of be remembering God all the time and con­ yoga when I first began - I was not exactly sequently being more spiritual than we are. sure, or able (0 explai n, why it was so impor­ Similarly chaming and ritual itself are an tant to do it, bur I just knew, for me at least, assistance. Coming from a protestant back­ that it was! In the same way I just know and ground, and not 'High Church', it strikes fee! that pIda is important for us, not only me as somewhat curious that I have come for the blessings and insptration which come round to valuing ritual and what may be from it bur simply as the act itself, for its loosely summed up as 'bells and smells'. own sake. Somehow, though, it seems to offer a struc­

Iyengar Yoga News No.4 15 Spring 2003 THE SCI'ENCE OF LIFE

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

n Madrid, Geetaji discussed the basic together and so provides substance and I, principles and philosophy ofAyurveda gives support. It also provides emotional and how this plays a role within our traits such as love, compassion, modesty, mind, nature and with our practice of patience and forgiveness. flSflnas. Ayur-veda means science of life and a central principle of Ayurveda is the Geetaji made an interesting point that if existence of the three doshas. These are a person is Vata by nature then they may our 3 biological humours which are 3 be unstable and indecisive in mind, primary life forces in the body. In always wanting to learn something else. Sanskrit they are called Vflta, Pitta and An unstable Vatil nature person stays in Kflpha which correspond primaril'y to the asanas too long but they also want to fin­ elements of Air, Fire and Water. These ish for the next asana. The Pitta nature movable elements determine life process­ person has discipline but jumps into one es of growth and decay. When the posture then to another and wants to humours are out of balance then this learn moment by moment vcry quickly. A becomes a causative force in the disease Kilpha nature person slowly develops over process. a 70 year period.

Vara is described as the biological air ele­ Geetaji most importantly spoke about ment, like the wind which moves things keeping a balanced level in all three and motivates the other two forces. It sus­ doshas, Va ttl, Pitta and Kapha within our tains effort such as inhalation and exhala­ daily practice. tion which co-ordinates the senses, impulses and vibrations. The roOt of Viltfl An ancient deity (arca-vigraha) of Lord is dealing with the waste materials in the Dhanvantari received the knowledge of pelvic and lower back area of the body. Ayurveda from Indra, the King of Gods. Because the Vata is composed of ether it Brahma composed Ayurveda in one hun­ lives in the empty spaces in the body and dred thousand siokLlJ and a thousand fills up the subtle channels. chapters. But after considering the shorr span of life for any mortal to study, Lord Pitta is described as the biological fire ele­ Dhanvantari divided Ayurveda into eight ment, which is the bile that digests our volumes. food and is responsible for certain chem­ ical energies and transformations in the In the broad and profound Vedic science body. Modern medical science speaks of Ayurveda includes: electrical energy running through our Herbal medicines, dietics, surgery nervous system. It also governs Ollr men­ (Shaiya Ttmtra), Psychiatry (Bhutil Vidya), tal digestion, heat, visllal perception, toxicology (Agftela Tantra), spirituality, hunger, thirst, radiance, understanding, midwifery, gynaecology (Kaumarbhritya), intelligence, courage and softness of the general medicine (Kaya Chikitsa), rejuve­ body; it is seated in [he stomach and nation (Rasttyana), sexology (V~jikarana), digestive area. diseases of the eyes, ears, nose and throat (Shaiakya Ttmtra). Kapha biologically exists in the earth­ medium like our skin, bones and other According to the ancient text Caraka­ tissue lining. Our physical composition is samhita, this "Science of Life and mainly the water element which is con­ Longevity" is eternal and is revealed in tained within the boundaries ofour skin. each universe in each of its infinite cycles Its or,igin is that which holds things of creation and destruction.

Iyengar Yoga News No.4 16 Winter 2003 These illustrations show Lord Dhanvantari in his four-armed form holding the wheel (Sudarsana Chakra) and Conch (sankha) in the upper right and left hands as do most Vishnu incarna­ tions. In the other two hands, there are the nec­ tar pot (amrta-kalasha) and a herb. According to the Prapancha-sara san­ graha, the Lord holds a leech (jalauaka) in place of the herb in his fourth hand.

Lord Dhanvantari was said to be an incarnation of the God Vishnu and appears in the famous myth of the churning of the milk ocean, repre­ senting this truth for the benefit of othe~ in the tradition of Ayurveda. So to heal ourselves or others we must set It 111 motion within ourselves.

Lord Dhanvantari has been worshipped for many years in India and is to be seen in most clin­ ics and is a reminder that however much we know or skillful we become, everything still depends on the grace of our spiri­ tual nature.

Today, in India, the Diwali Festival is inaugu­ rated with remembrance of Lord Dhanvantari. For such, during dusk time, a lamp pointing toward North by North-East is lit at the entrance of the door step. Such is the welcome to Lord Dhanvan tari to bestow on all health and happi­ ness in ensuing life.

Iyengar Yoga Nevvs No.4 17 Winter 2003 INTERVIEW WITH JAWAHAR

Before his visit to the Manchester convention in May 2003, IYN interviewed guest teacher Jawahar Bangera lVfiat drew you to Iyengar Yoga initial­ been transformed from the mundane W (y? aspects to the subtle: from the frivolous to Honestly I was not drawn to Iyengar Yoga the sublime. These sadhakas have made but dragged to it by my folks in the sum­ the practice ofIyengar Yoga a part of their mer of 1969. I spent the last five years of lives and mental make up. Their food school life in a boarding school at habits have changed. Their attitude to fel­ Panchgani. When I returned to Mumbai low workers and employees has after finishing schoo!, the rest of the fam­ improved. Their clarity of thoughts and ily was already attending Guruji's classes actions has improved. Some atheists have (Sat/Sun) and it was but natural for me to become theists. Not surprisingly they all fall in line. In those days Guruji used to attribute these changes (for the better) ro spend a good part of the Indian summer their practice and grace of yoga. teaching in Europe. In the interim, his senior students like the Motiwalas, Burzo The principals of yama and niyarna will Taraporewala, Ohun Palkhiwala conduct­ give the modern world the instruments to ed the Mumbai classes. My brothers, lead a disciplined life, especially yoga as myself and the Motiwala sisters, being the taught by Guruji. He makes no man­ youngsters of the batch, were singled out made distinctions between races, religion, for "special" treatment, especiall), an extra culture etc. The tenets are strictly adhered dose of back-bends. to and this makes him a true yogi. I am sure man)' students have experienced this One day I was browsing through Light aspect of Guruji and Iyengar yoga. Yoga on Yoga (hardback). It fascinated me! as taught by Guruji will undo all the bar­ When Guruji returned to teach the class riers we, as ordinary humans, are con­ in Mumbai I was astonished to see that stantly erecting to form a protective fence the person in the book (LOY) was the between different peoples of the world. very same one teaching the Mumbai class. Sage Patanjali states that yoga is not con­ I requested Guruji to accept me as a stu­ ditioned by class, place, time, or concept dent and since then there has been no of dut),. Hence yoga plays an important Looking back. In those days I used to look role in the bonding of all mankind. forward to the Saturday class, as I hated Therefore it is imperative to practice yoga getting up on a Sunday morning. In for universal gain. boarding school we had a PT teacher who made us do postures like sirsasana, arm How is the practice of Yoga general6' per­ balances and backbends. So in tbe initial ceived in India? stages Iyengar yoga was more like PT for me until Guruji started explaining the Though it is the birthplace of yoga, India nuances of the poses. That made it inter­ somehow is treated very lighdy. The gen­ esting and gave me a reason to get hooked eral concept of yoga in India is that it is on Iyengar yoga. meant for "older" people! So, ),ou will notice very few youngsters in yoga class­ What do you think is the role ofYoga in the es. When I started out practising Iyengar modern world? yoga, I witnessed many youngsters come and go. It was mostly those families Most of the people I have met attend where the parents and children attended yoga classes with ulterior motives of classes together that there has been some improving health, flexibility, weight-loss adhesion to yoga. My present experience or weight gain, etc. Those who have is that youngsters have a major prob]em maintained a continuous practice have attending yoga classes because it does not

Iyengar Yoga News No.4 18 ------~~----- appear "glam oro us." And then th rt is Then there is the colonial hangove' the ego problem. W h n it comes to doing G uruji has often said that yoga will b. difficult po tures, it exposes them (es pe­ popular in this country when a Foreign\:" ci ally d 1 C boys/young men) as wimps and teaches the subject. One of the big obsta­ this they cannot stomach. We see a lot of cles to the popularity of yoga is the me ­ dropoU(s. ical profession. W hen they are at a los ~, th ey as k rheir patients to attend yog So the concept of yoga needs to be classes. At other times they advise thei changed. Ask any layperson what he or patients to practise only 'certain' poses. Ie: she thinks of yoga and they conjur' up India, a doctor's \-vord is like God's an an image of a yogi in meditation. When patients will approach yoga classes with I starred my first public class in M umbai, "presc ription" from their doctors. in a very smalJ roo m, 1 rece ived abou thi rty srudenrs. The men were dressed in Fortunately yoga is making some inroad office-wear and the women ca me in saris. in the medical profess ion and doctors ar. T hey had their own idea of what the now attending classes and nOficing th Iyoga lass was and I had mine. I was the clifference in the non-invasive technique o nly person in the room in prop r yoga as taught by Guruji. A renaissance is ir attire along with a handful of students order. who had some experi nce of Iyengar yoga. The next class I was left with only How do )'ou feel about teaching large COl,. that handful of students. Indians are ventions in contrast to smaller classes? hard working as Fa r <15 materi alism is con­ cerned. W hen it c mes to spirirual prac­ Each has its own charm. In conventions ti ce , they do not want to work hard for the students who attend have alread s LI ce 55 . O ne notices many I ndians set­ achieved a certain level in their practice' tled abroad have made a success of their They are more receptive to instruction live . fow man y have you noticed and the degree of absorption is high attending yoga classes? They are God­ E" planations of subtle points are readiI fearing and many are temple-goers. They understood due to the sincere practice 0 prefer to pray thall undergo dle rigo urs the partici )al1ts. SmaHer classes have :' of mana practice. charm of th eir own. There is a closer rap­ port between the teacher and the StLl­ There is a sign though that things are dents. It is easier to monitor the class fo . fi naJly changing with the p pularity of mistakes. In convenr,io ns, though thert Iyengar yoga. G uruji is now well known are rewer chances of errors from students. in India and inquiries for classes are spe­ mistakes can be glaring. It happened in cific ror I 'en gar yoga. Most attend class the last convention when a student 'mod­ iried' the pose, as it was the way the stu­ with tb hope of achieving health. Also dent was taught. It also occurred that the there is now awareness for building good student was not from the Iye ngar yoga healrll without the use of drugs and doc­ co mmunity. [r was disturbing as well as toL So me 'm end class with medical prob­ amusll1g. lems in the hope of curing themselves witho ut urger . Yes rh e resp nse in a city There is a g;ut deal ofconflict in the wor/a like Mumbai is encouraging, and it has crt the present time. Do you think that Yoga been a lo ng tim e coming. All of uruJI s practice and philosophy can be ofany help? hard work is now paying dividends. Very often you will no tice [h re are many T he answer to this question is connected "expertS" in Jnd ia who will eulogize/criti­ to the earlier question of the role of yoga cise the subj ect without having practised in the modern world. If we all made a it. \'(1hen the p reacher is a well-known concerted effort to live our individual lives as per the principles laid down in the p rsonJ. li it m akes an impact and some­ Yoga Sutras of sage Patanjali, it would be times it can have a pos itive eHect on the a beginning. Unless we lead exemplary efficacy of yoga. lives, we have no moral right to point fin-

Iyengar Yoga News No.4 19 Winter 2003 gers at others. Greed is often the basis of the opposite. The philosophers are refer­ conflict because we are habitLlal violators ring to the soul. And then suddenly, we of the niyama of Sanrosha. The mental distinguish our 'friends' either as, Asian, conflicts caused by lust, anger, greed, African, American, European, Oriental infaruation, pride and malice have to be etc., (not necessard'y in that order). There eliminated. goes the concept of universal brother­ hood! There goes the neighbourhood! The more we practise yoga, the conflicts Hence man-made barriers are created. are eradicated by the discriminative knowledge that unfolds. \X/e can then \'i/e as yoga students should be the Erst to expect camaraderie instead of enmity. break down this barrier and spread the Often it is the imposition of a misguided feeling of universality among ourselves few that creates turmoil. Philosophers before we can start to preach. I have propound the premise that "all men (and noticed this bonding among the Iyengar women) are created equal." We cheer yoga community. May our tribe increase. them at such lectures. We go out and do

MANCHESTER CONVENTION - JUNE 2003

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

Iyengar Yoga News No.4 20 Winter 2003 If you would like to buy a mounted copy of this group photograph in colour, please send a cheque for £7, with your name and address, to: Betty Croston, 13 Lincoln Grove, Sale, Cheshire M33 2JG. Please order by 31st December 2003 and write your cheque to "B. Croston".

Iyengar Yoga News No.4 21 Winter 2003 YORKSHI RE CONVENTION -AUGUST 2003

Myka Ransom reports on the convention that took place at Bodington Hall, Leeds from Friday 29th August to Sunday 31 st August, with guest teacher Shirley Daventry French.

don't recall exacdy how I got roped This gave everyone the chance to attend I into helping our with this convention, twO classes with Shirley, as well as a class but I have attended a I1Llffiber or yoga with one or the other guest teachers. Each group was assigned a co lour, :.1l1d we com­ events over the last few veal'S,I and I thought it was time I lent a hand. pelled each participant to wear a name Fortunately th convention committee badge with their group colour on it. So, (comprised of Comrades Brown, Bayliss, when the time came to attend an asana Bresnihan, Biggs, Woodcock and myself) class, they just had to look at the colour proved to be quite capabl . I think every­ on their name badge, and go into the one on the committee would agree that room with the matching colour on the organizing the convention was challeng­ door. Hurray, it worked! The participants ing, bur not as difficult as we initially also had the option to attend a smaller, feared. more personal, gender asana class with Sallie Sullivan or Ursula Schoonrad if Now, I shall spare you the rascinating they preferred. details of months of planning, stuffing envelopes, making phone ca ll s, inspecting I was in the Pink Group, so I attended the venues, etc. and cut to the chase. I had a Friday evening asana class with Margaret prior commitment on the Friday morn­ arter. I had never attended any or her ing, so I didn't arrive at Bodington Hall classes berore, and I reall y enjoyed this until just before 1.00 when the Teachers' one. T he teachers had agreed amongst Workshop was due to start. Registration themselves to teach the same general was proceeding smoothly with Comrades theme so that all convention participants Woodcock and Bresnihan manning the would have a well-rounded weekend. On desk and doling out (or occasionally, for­ Friday evening the theme was forward getting to dole out) bottles or mineral bends. 1didn't make any notes about this water, along with the room keys and inro class; all 1 can remember is how much 1 packs. I took my place at the desk, and so liked it, and what a nice laugh Margaret unrortunately missed the eachers' has. Workshop taughr by our main guest teacher, Shirley Daventry French from After class it was time to eat and we were Canada. The theme of the workshop was pI ased to find that the food ,>vas decent. 'Yoga ror Seniors', and Shirley discussed T here was one glitch however, as they some of the effects of aging on the body prepared some desserts which contained and how yoga can help alleviate condi­ gelatine even though they had agreed to tions specific to the elderly. provide purely vegetarian food. Take note future organizers: when you ask for After the Tc-achers' Workshop there was a vegetarian rood, make sure the catering break berore the first Welcoming C lasses manager understands what 'vegetarian' began. We knew the success of our con­ means! vention rested on the adherence of the participants to our Simple Colour After dinner we were treated to an Indian Scheme. Since not everyone could fit in Puppet Show by Di Bayliss. Now this was the largest room ror Shirley's classes, we absolutely fantastic. Camels, dancers, had to aHocate participants into groups. magicians, snake charmers, and a man

Iyengar Yoga News No.4 22 Winter 2003 who could juggle his own head came to minures and just imagine 'they've been life with Oi's deft fingers manipulating taken care of', and we were lulled into a the marionettes' strings. Whereas the very relaxed state indeed. strings on Western marionettes are att,1ched to pieces of wood which the After lunch there were choices to be puppeteer holds, for Indian marionettes made, wherher to attend a session on rhe puppeteer holds rhe strings directly. Paranjali's Yoga Sutras with Shirley, a class The performance irself was so mesmeriz­ on inversions wirh Richard, or learning ing; it was casy to forger Oi was onstage how to develop a personal practice with with rhe puppers. Ursula. I went to the Yoga Surra session. Shirley led the discussion on some of the Saturday morning began bright and early highlighrs of the Yoga Surras. She made wirh breakfast for some, and Pmnayama inreresting points about hmv some people for orhers. PmnaytlJna practitioners had play down rhe fact fhat yoga is abour self­ the opportunity to attend a 'more experi­ transcendence rather rhan self-enhance­ enced' class "virh Shirley or a 'less experi­ ment or personal growth. She also said enced' class "vith Richard Agar Ward. I that some people have the notion that went to Shirley's class. We started off in a yoga will make you feel better and relieve supine position, learning a technique to stress wirhout having to change too prolong the exhalarion by exhaling about much, but the fact is that yoga will usual­ fl of the breath, taking a quick inhalation, ly show you where you need to make big then completing the exhalation and changes in your life, wherher you like it inhaling as normal. \Y.ie rhen practised or not! seared Pmna~yamil in Sukhasana, and Shirley noticed that many of us were not She went on to say that somerimes when sitting as well as we could. Therefore we people are in need, they reach our to yoga spent some rime working with a partner to gain comfort, and yoga gently reaches to feel how the lower back ribs and shoul­ back and ltakes tht',ir hand to help support der blades should move up to support the them ... then yoga goes a bit further and chest. Shirley emphasized the importance clasps you firmly on your forearm ... and ofsimply sitting well for Pmna,),amit prac­ flnally yoga just bodily grabs you, and tice. rhat's it! You're done for! Yoga got you! How many of us have had rhat experi­ Next up was an asanit class wirh Shirley, ence?! You know, when I fIrst saw Shirley I just thought she looked like a tiny, gentle Unfortunately I went home early on older lady, but when she reaches an asana Saturday evening, so [ missed the enter­ class warch out! It can be rough! (Nore to tainment, bur I heard there was a steamy Yorkshire readers: remind you of anyone? salsa dance performance by Colombian Hmm?). Her years of experience shone salsa diva Tanya Cusan, who also practis­ through as she conducted the class with es yoga. This was followed by mort' danc­ great poise and inrerest, There were lots mg. of lirtle interesting points - how people whose elbows tend to hyperextend can Sunday morning started with breakfast or work better, how to use rhe opposire Pranayama, just I,ike Saturday. Again I hands to pull the arms up in Urdhva attended Shirley's class. [ hope readers Hastasana, and so on, but rhe thing that will forgive me if I have mixed Saturday stuck wirh me was how she raughr and Sunday up, bur I do believe it was on Savasana. She said ro let go of your iden­ Sunday when we practiced some Viloma tity, to ler go of the paraphernalia of life, Pranayama with interrupted inhalations. to let go of your responsibiliries for a few Shirley impressed upon us how we had to

Iyengar Yoga News No.4 23 Winter 2003 restrall1 the abdomen, and how the breath should circu­ late through the lungs like a fountain.

This was followed by another asana class with Shirley. We seemed to do an awful lot of backbends (or perhaps I was just delirious by then), 'plug­ ging our tailbones in' , as Prashant would say. \X1hat I do remember is that I did my best Ustrasana ever, staying in the pose for much longer than usual, simply by follow­ ing Shirley's instruction to keep digging that tailbone in. I sure felt hungry as lunchtime approached.

Just before lunch we had a very low-key closing ceremo­ ny, thanking all the teachers, the staff at Bodington Hall, the committee, and the par­ ticipants, all of whom came together to make a great con­ vention. On behalf of the committee can I take this opportunity to thank you all again! Thanks also to Terry for selling t-shirts!

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

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

Iyengar Yoga News No.4 Winter 2003 SPRING CONVENTION & AGM - JUNE 2004

12th - 13th JUNE 2004

THE Y CLUB, CASTLEFIELD, MANCHESTER

We are delighted to welcome Birjoo and Rajvi Mehta from India as the guest teachers to our 2004 Spring Convention. Birjoo first started studying with Guruji in 1975. In 1983 he began helping in weekend classes in Mumbai and then for many years travelled extensively with Guruji on his trips around the world. In 2001 Birjoo visited the UK and taught at a number of venues including Edinburgh and Liverpool. His classes showed his depth of knowledge and understanding of Guruji's teachings. His sister, Raj,vi, is also a long stand­ ing pupil of Guruji. She too lives and teaches in Mumbai and has written many articles for the Yoga Rahasya magazine, of which she is the editor.

TEACHERS WORKSHOP - FRIDAY, 11TH JUNE 2004 In addition to the main event, there will be a Teachers' Workshop on the Friday from 10.00 am to 5.00 pm. The Teachers' workshop will be open to an Certified Iyengar Yoga Teachers and Trainee Teachers. A light lunch will be provided.

VENUE The venue for the Convention and the Teachers' Workshop will be the same as last year's Spring Convention. The Y Club is located in the Casrlefield area of Manchester. It is a well equipped Leisure Club, part of a Hotel complex, with a large and spacious Sports Hall. Manchester is easily accessible by road, rail and air and there is plenty of car parking near the Y Club. The city centre is compact, with all facilities and amenities easily accessed by the metro link system or within comfortable walking distance.

ACCOMMODATION There will be on-site accommodation at the Castlefield Hotel - twin, double and a few single en-suite rooms. The numbers are limited and will be allocated on a 'first come first served' basis. Further en-suite twin rooms have been reserved at the nearby Campanile Hotel (less than 10 minures walk away) . Accommodation is not available on Thursday night at the Castlefield Hotel so participants requesting accommodation will be booked into the Campanile Hotel. Anyone wishing to remain at the Campanile Hotel for the Friday and Saturday should indicate this on the booking form. Both the Castlefield and the Campanile Hotels are 3 star levels of accommodation. If participants wish to make their own accommodation arrangements, the Manchester YHA is two minutes walk from The Y Club. The cost per person per night is £19.50 - there are four beds to a room with en-suite facilities and the price includes breakfast. Anyone wishing to stay at the YHA will need to make their own booking by contacting the YHA Manchester, Potato Wharf, Casrlefield, Manchester, M3 4NB. Tel No: 0161 839 9960; e-mail: [email protected]

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

ANNUAL GENERAL MEETING T he AGM of the IYA(UK) will take place on Saturday afternoon. An agenda will be published in the Spring 2004 issue of Iyengar Yoga News.

Iyengar Yoga News No.4 25 Winter 2003 SPRING CONVENTION 2004 - Booking Form

Name: Address:

Telephone: e-mail: Are you an Iyengar Yoga Teacher or Teacher Trainee? YES NO

Do you practise Pranayama? YES NO

Please give any special dietary requirements (all food will be vegetarian):

If you wish to share a room, would you like a t\vin or a double? TWIN DOUBLE Who would you like to share a room with? If you are booked into the Campanile Hotel on Thursday night, do you wish to have the same room for Friday and Saturday? YES NO Do you want to run a stall at the convention YES NO Please specify what you will be selling:

TEACHERS WORKSHOP Classes on Friday (including lunch) £35 £_---­ Campanile Hotel - Thursday, 10th June: Twin (with Breakfast) £29 £,----­ Single (with Breakfast) £55 £_---­ MAIN CONVENTION Residential (either at the Castlefield or Campanile Hote\): Includes accommodation on Fri. and Sat. and lunches on Sat. and Sun. £130 £_---­ Single Room Supplement (Castlefield) £35 £_---­ (single rooms are not availbale at the Campanile on Fri. and Sat. night)

Non-Residential: includes lunches on Saturday and Sunday £70 £_---­

Evening Meals: Friday £15 £_---­ Saturday £15 £_---­

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

TOTAl PAYMENT - PAYABLE TO "IYA(UK)" £_---­

Please return your completed booking form to:

Tess Whitelee, 63 Redston Road, London, N8 7HL Tel: 0208 3477311; e-mail: [email protected]

A detailed programme and further information will be sent out nearer the time.

If you require immediate confirmation of booking and a receipt for your payment, please enclose a SAE.

Fees will not be refunded for cancellations received after 14th May 2004 unless in exceptional circumstances.

Iyengar Yoga ______News No.4 ~____~______26 Winter 2003_J RE:FLECTIONS

Shirley Daventry French travelled from Canada to be the guest teacher at the convention in Leeds in August 2003. This article is reprinted with the kind permission of the Victoria Yoga Centre Newsletter. ------~------170ga is as old as civilisation. Brahm£l, the O'f­ as possible, wanting neither to proselytize 1 ator ofthe world createdyoga and therefore nor to defend myself I was a neophyte, the worldandyoga came into existence togetha It trying to find out for myself, not wanting has been known to yogis since time immemoriaL to convert others but seeking space to explore if this was really where I wanted to These words begin a discourse by B.K.S. direct my life energy. Iyengar which is now available in book form as Light on Astanga Yoga. In North Discrimination is a fundamental element America nowadays the term "astanga yoga" of yoga, and I was given plenty of oppor­ has been appropriated by students of tunities to practise this when I embraced Pattabhi Jois who, like Guruji, was a disci­ its teachings. Having made the decision to ple of Krishnamacharya. It is however, a pursue yoga rather than a "real" profes­ generic term used in Patanjali's yoga sutras sion, I did have some explaining to do to embracing eight limbs ofyoga: yama, niya­ some people. For instance, famil~' and ma, asana, pranayama, pratyahara, dha­ friends in England, mOSt of whom were rana, dhyana, samadhi. If you practise pretty concerned already {hat I \\(1uld Iyengar Yoga you follow the teachings of think of leaving a centre of civilisarion Patanjali which include astanga yoga. such as London for an outpost in Canada! When I wrote to my brother about my As Guruji explains, Brahma was the interest in yoga, his response wa a;1 founder ofyoga which is "a divine subject unequivocal: "I have no time for such given by a divine being, the creator him­ cults of the irrational." self". All of us who practise yoga, whether we are a teacher or not, a sea­ My mother was another matter. From her soned practitioner or not, are asked from perspective I was living the good life; mar­ time to time to give a definition of yoga. ried to a successful doctor, mother of rh ree In my case what I will say will vary lovely children, living in a spacious home, according to the person or audience I am in a beautiful place and fulfilling many of addressing, their experience of yoga, their her dreams. \X'hy would I want to & turb level of commitment, the tone of the this? It took me some time to find the question and what lies behind it. Do they right way to approach her, by which time really want to know or want to ridicule? I was already teaching and had spenr con­ (not as common these days now that yoga siderable time in an ashram. Knowing my has become mainstream). Many factors independence and energy, she would not influence which words come out of my have been surprised thar I had decided to mouth. do more than stay at home in the support­ ive role of Mrs. Derek French, doctor's For instance, when I first became seriously wife and mother of three. But yoga? That interested in yoga, many of the other would have never crossed her mind. A lir­ things which had consumed my time and de volunteer work perhaps, or writing energy began to rake secondary impor­ which had always been an interest of mine tance in my life. This was disturbing (not and could be done at home, or finishing only to me) but to those around me; fam­ the schoolteacher training which I had ily, friends and business associates. aborted in my youth and which to her was Questions about yoga were usually asked one of the few professions suitable for a in a concerned, sometimes an antagonistic woman. tone: "What is this thing called yoga?" I would answer in as non-committal a way My mother was very conservatlve,

Iyengar Yoga News No.4 27 Winter 2003 brought up in a Victorian household. lowing yoga and eastern philosophy were Duty was imbued in her. From what she dropping out and breaking up! My moth­ had told me it involved duey to King or er ,vould probably be reassured to know Queen, country and family and, since she that I did not get divorced or break down, was a woman, this particularly meant and I discharged my motherly duties in serving its male members. Having one such a way that my three children are all brother myself, I remember being horri­ healthy, active, fulfilled individuals follow­ fied to hear my mother describe how she ing professional careers while bringing up had to give precedence always to her four their own families. brothers. I could never understand how she accepted all this without resentment. Yesterday I was re-reading 'Light on Clearly she understood the concept of Asttmga Yoga'in preparation for a seminar selfless service better than I did. The idea on yoga philosophy which I will be giving of pursuing one's own growth for one's in England later this summer. It was inter­ own sake, however, was beyond my moth­ esting to be reminded that even the seers er's field of reference. It would probably and sages of yoga adapted their definitions appear selfish rather than selfless - and according to the times. In this book, as he irrelevant. does quite often, Guruji describes yoga as a complete science stating that each sci­ While I struggled to find the appropriate ence has a clear and distinct definition way to broach this topic, I continued writ­ c1assi~ r ing its scope, its subject matter and ing dutiful letters full of the minutiae of a,im, but that these things do not become daily life. My commitment to the physical clear all at once. It takes time for any sci­ practice of yoga would raise no concern ence to reach its full development and dur- I because I had followed various sports in a ing this process definitions will change. disciplined manner throughout my life. It Yoga is no exception because Lord Brahma was the appeal of its psychological and certainly did not hand over a fully refined, spiritual aspects which would present diffi­ complete yoga science. Lord Brahma is a culties. Finally, bored with the superficial God. To be of practical use here on earth, nature of the letters I was writing and sad yoga had to be researched by human at hiding such an important part of my life beings and defined out of their experience from my mother, I sat down one day and in a way that would elicit understanding in wrote the letter which had to be written. others. This had to take into consideration When it was finished and posted, I was the level of people's abiliey to understand relieved and happy. It was, so I believed, an and, apparently, this has varied throughout honest and open account of this strange the ages. turn of events, written in a manner which would reassure her. Not so! A quick reply My first definition of yoga came from my enquired whether Derek and I were get­ first yoga teacher who said it was the union I ting divorced or whether I was having a of individual and cosmic consciousness. nervous breakdown! Assuring her that nei­ This didn't hold much significance for me ther was the case, I never broached the at the time although it was clear that there subject of yoga and its teachings with her was more to this yoga than met the eye. In again, and she never asked! 'Light on Astanga Yoga' Guruji states that this same definition appeared in one of the If my mother were alive today I might early texts, the Ahirbudhnya Samhita. In have acquired the skill to communicate the era of this text, sadhakas following the with her with more finesse. Certainly my path of yoga were mature highly intelli­ definition of yoga has evolved over the gent human beings whose personal sad­ years, as has my understanding of what hana or level of spiritual practice was of being a yoga practitioner means in both such a calibre that "they could think at the practical and philosophical terms. level of the soul". Guruji goes on to say Hopefully, my discriminative abilities are that by the time of the Bhagavad Gita this also more refined. It must be said that in capaciey had lessened and Lord Krishna the early seventies, at the time of my reve­ speaks of yoga at a more pracrical level as lation to my mother, many of those fol­ equanimiey and skill in action.

Iyengar Yoga News No.4 28 Winter 2003 ----~==~~~~------~~~--~------~----- Guruji surmises that Patanjali, in his day, Definitions have been on my mind recent­ saw a further erosion of understanding and ly because I have several requests sitting on an increase in ignorance rendering most my desk for write ups of workshops I have people unable to perceive the soul. been invited ro give in the next year. What Therefore, Patanjali makes a distinction will I be teaching? How do I want to between cit/a (consciousness) and cit (soul) describe this in the brochure? \,(lhat I will delineating practices to end the fluctua­ be doing is teaching yoga to those who tions of consciousness so the soul can be come at whatever level I perceive they will recognised once more and this confusion is be able to learn to the best of my ability. ended. This requires discipline so in the Can I say that? Would anyone come? first (\'10 sutras he brought in both the idea Always I attempt to avoid grandiosity and of yoga as discipline and yoga as restraint. fear my bios lack the impact of others who Compared to those who had gone before, are either far more enlightened than me or people had become lazier, more needy and more brazen. ambitious and needed a more structured guide to the teachings. It makes you very sober to have a teacher ofthe calibre ofB.K.S. Ilyengar. What do I Patanjali does, however, present a fast track know? Very little when measured against I for highly evolved practitioners in the first his knowledge. Well, here's an inspiring chapter of his yoga sutras. This is entitled workshop write up: "Shirley has studied Samadhi Pack1and is a guide for those who with B.K.S. Iyengar regularly since the have done sufficient work in past lives that I970s, during which time she has come to s(tmadhi lies within reach in this lifetime. understand how little she knows. As Guruji states in the prologue to 'Light However, if you pay your fee and come 011 the Yoga Sutras ofPatal1jali: slich souls and study with her, she will be happy to are rare indeed. Patanjali's second chapter share this with you." It's ludicrous, isn't it? is called Sadhana Pada where the steps to All I can hope is to be a conduit of his be followed are more clearly set out for teaching and a channel for the light which those who have a little further to travel. he has ignited in me. What I usually do is But he doesn't underestimate their poten­ give people some factual information tt iat. This chapter begins by stating that along the lines of "Shirley is a longtime burning zeal in practice, self-study and student of B.K.S. Iyengar. She has been surrender to God are the acts of yoga, and teaching for over thirty years and travels to in the next sutra he reminds us that the Pune regularly for further study". practice of yoga leads to samadhi. The goal Hopefully this will not only speak for itself is never forgotten. but attract serious students; thos who want to delve deeper into yoga in the How much my first teacher understood Iyengar tradition and will come without the meaning of the definition she gave us, preconceived ideas or fixed expectations, that yoga is the union of individual and prepared to practise with an open mind cosmic consciousness, I do not know. I do and heart. not recall her saying much about it, but thanks to her, it was imprinted in my As Patanjali tells us in mtra 1.20: practice mind although I paid little attention to it must be pursued with trust, confidence, at first. Thanks also to her, she introduced vigour, keen memory and power of me to 'Light on Yoga', to the yoga sutras, to absorption to break spiritual complacen­ Swami Radha, and encouraged me to cy. Hopefully it will give confidence to make my first trip to Yasodhara Ashram to those thinking of studying with me to study with Swami Venketesananda. All know that what I can offer draws from a this and what I was really looking for was tradition of yoga which traces its lineage escape from the tedium ofdomesticity and through B.K.S. Iyengar back to Patanjali a few stretches to keep me supple and in and Lord Brahma, the creator. Being a good skiing condition! Ready or not, I was student of Guruji limits the claims I can being pulled (or perhaps pushed) towards make about my expertise but opens the light. myself and my students to the possibility of unlimited learning.

Iyengar Yoga News No.4 29 Winter 2003 ------~--~~------~--~------GEETAJI IN SOUTiH AFRICA

Earlier this year, Geeta travelled to South Africa for the first time ever. Sallie Sullivan was there and reports on the convention. ------fter the vvonderful convention at women having their monthly period were A Crystal Palace last year, it was hard to able and all'owed to join in the whole imagine that it could get any better. But programme. for the small group of British Yoga stu­ dents who made the long trip to So was it a bit too basic for the senior Johannesburg at Easter, it did get even pupils and teachers? Not in the least. better. After a public introductory meet­ Through these basic introductory poses ing with a talk on Patanjali's Yoga, Geeta Geeta introduced the concept of the five gave us two sessions a day for five and a elements; earth, water, fire, air and space, half days - ASantl in the morning and a and their role in Asana. She explained varied programme in the afternoon: how when muscles are too halid, earth Pranaymna, question time and a memo­ predominates, so we have to learn to rable therapeutic class. release excess effort and make the flesh I more akin to water. She located the dif­ There were around two hundred students ferent forms of Prana - the energies or of very variable experience. So, as at vayus, and their place in the body 111 Crystal Palace we did basic introductory Pranayl11'na and in Asana. poses in some detail - focusing first on base of the pose, the distance between the She also emphasised the importance of feet and the line of front heel to the aKh Kriya Yoga that Patanjali speaks of in the of the back foot. Geeta explained how first verse of the second chapter on prac­ the teaching has been elaborated since tice. She defined it as Action Yoga. It 'Light on Yogi was first written. Perhaps consists of three of the Niyamas or ru les she did this because, for many attending for self-conduct: tapas (zeal or austerity), the convention, this was their first direct svadhyaya (one's self-study) and Ishvara experience of the Iyengars' teaching. pranidhana (devotion to the Lord). She Some South Africans have travelled to explained how important these aspects India and in the "old days" a few studied are in all other stages ofYoga. They stand with Guruji in neighbouring countries for the three paths of action, knowledge such as Malawi. (He was not able to visit and devotion. They can be applied to our South Africa during Apartheid, because practice of Asanas. We have to practise of the opposition of the Indian govern­ with zeaJ, we have to study the effects on ment). Geeta's visit was the very first and body and mind, we have to avoid falling very special. into the trap of egoism or pride when our practice goes well and make sure we sur- I One area that received a lot of attention render the fruits of practice to the inner from Geeta that is perhaps less empha­ Self or Lord within. Geeta taught with sised in Britain, was the lift of the bottom immense skill, humour and humility, sternum bone. We used arm raisings or with devotion to the subject, to Guruji arm extensions and we even pushed with and to the Lord Patanjali. our hands on the back of a chair in front of us to achieve this lift of the breastbone without hardening the diaphragm or IYN would like to thank the Iyengar Yoga abdomen. In fact she taught in such a Institute ofSussex (IlYS) for permission to way that even stiff, elderly students and reproduce this article.

__I )~_/e n~g~___a r yo~g_____a N e w s__ No__.4______~~~30 Winter 2003 Events Listings - your guide to Iyen Avon Iyengar Yoga Institute Contact: Kirsten Agar Ward (01225 336144; [email protected]) So Celebration of Guruji's 85th birthday - 14th December: 85 postures followed by Indian vegetarian lunch; Twerton Village Hall, Bath (Yoga and lunch £6 mem­ bers, lunch only £3.50, children over 8 £2.00, younger children free) Yoga weekend with Lilian Biggs - 6th and 7th March, Bristol AVON IYENGAR So YOl;AINSTl rUTli So Yoga weekend with Marion Kilburn - July, Chippenham Bradford & District ilyengar Yoga Institute Contact: A/an Brown (01535 637359; a/an@diana/an.p/us.com)

Cambridge Iyengar Yoga Institute Contact: Sasha Perryman (01223523265; [email protected]) www.cambridgeyoga .co .uk

+- INSTITUTE-+ Institute of Iyengar Yoga in Sussex Contact: Rayner Curtis ([email protected]) So 'Yoga morning of replenishment' with Julia Owen - 23rd Nov., Worthillg So Yoga day with Louise Beglin - 25th Jan., Brighton So Yoga day with Jayne Orton - 20th June, Brighton

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

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

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

Iyengar Yoga News No.4 31 Winter 2003 3r Yoga Institutes around the country

North East Iyengar Yoga Institute Contact: Gordon Austin (0191 5487457; [email protected])

North East London Iyengar Yoga Institute Contact: Tess Whitelee (02083477311; [email protected]) So Catherine Coulson - 30th Nov.; lOam - 1 pm (all at the Harringay Club N8) So Kerrie Howard - 25th Jan.; 10 am - 1 pm So Alison Barty - 29th Feb.; lOam - 1 pm So Chris Swain - 25th Apr.; lOam - 1 pm So Diana Clifton - 16th May; lOam - 1 pm (not for beginners)

Oxford and Region Iyengar Yoga Institute Contact: Phil Brown (01635 35465; [email protected]) www.oriyi.org.uk SoYoga day with Jeanne Maslen - 23rd Nov., Cireneester (bookings: Judi or Tig on 012856 653742 or [email protected]).

Sheffield and District Iyengar Yoga Iinstitute Contact: Bev Fox (0114 2556340) SoYoga day with Liz Tonner - 24th Jan. SoYoga day with Richard Agar Ward - 27th March SoYoga day with Marion Kilburn - 10th July All classes held at St Mary's Community Centre, Sheffield.

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

South Central Region Contact: Ann Ansari (023 92474197; [email protected]) SoYoga day with Andrea Smith - 17th Jan., Bedhampton, Hampshire; £18, for students with at least 2 years experience - bring bolsters and bandages Iyengar Yoga News No.4 32 Winter 2003 SEEING and BELIEVING

During February 2002, Kay Parry observed and recorded the details of Guruji's personal practice. In the last issue of IYN we did not have room to publish the whole article, so this is the second and final instalment of this fascinating record. Photographs by Kay Parry and Julia Pedersen Monday 18th February, 2002 Another belt on the raised leg foot and hooked around the grill and held in both hands. Trestler Sirsasana - 15mins against the back of the raised leg, the bar pressed to I the top of the calf. i) staying ii) pulling the belt to further extend and open the leg iii) trestler move in closer to further increase the extension.

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

Tadasana - 5mins

Adho Mukha Svanasana - 5mins Heels to the wall. Head supported on a small block

UUanasana - lOmins Legs back against the wall grill. Head supported on a small t-bar

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

Supta Padangusthasana I - 6mins per side Traction belt - looped around the foot of the extend­ ed floor leg and around the head of the raised leg thigh. Weight on the extended floor leg outer upper thigh. A brick was placed on the outside of this leg to support and adjust the position of the weight.

Iyengar Yoga News No.4 33 Winter 2003 Supported Sarvangasana - lOmins i) legs bent hooked over the trestler Pindasana in ii) legs extended straight up along the trestler Sarvangasana - 2mins

Parsva Pindasana in Sarvangasana - 2mins

Savasana - 2mins

Tuesday 19th February, 2002

Supported Ardha Halasana - lOmins Sirsasana - 10mins Thighs supported on the halasana bench. Stool Urdhva Dhanurasana - lOmins Back bending over a tall stool with a crossways bol­ ster. Top of the feet to the dais i) arms extended to the t100r ii) anns bend holding the stool iii) anns extending straight holding a halasana bench

Dwi Pada Viparita Dandasana - 10mins

Salamba Sarvangasana: the following three vari­ ations were carried out in a continuous sequence without changing the Padmasana crossing then the legs were recrossed and the second side series car­ ried out.

Urdhva Padmasana in Sarvangasana ­ 2 mins

Iyengar Yoga News No.4 34 Winter 2003 ------~~~------~~------Soles of the feet to the wall, legs straight. Head on Rope Kapotasana the floor with the hand behind the head holding a Hanging over wall ropes made into a swing. Knee strap attached to the wall ring. into the floor/wal'! comer i) anns straight hands on the floor ii) arms bent holding onto the feet iii) arms bent holding onto the ankle/s hins.

From this position: Dwi Rope Triang Pada Viparita Mukhottanasana ­ Dandasana 5mins Legs bend - the feet walked Hanging over ceiling in towards the head to fur­ ropes v,Iith feet hooked ther open. on the trestler bar. Arms extended to the floor.

Eka Pada Viparita Dandasana ­ 3 mins each One foot to the wall, one leg raised straight up. Rope Kapotasana - 5mins Head on the floor with the hand behind the head Hanging over ceiling ropes with the legs bent over holding a strap attached to the wall the trestler and the shins on the bar of the trestler. i) anns bent holding onto a rope attached to the Eka Pada Viparita Dandasana - 3mins each trestler bar One foot walked in toward the head to further open ii) anns bent with the hands holding the feet the other leg raised straigh t up. Head off the floor iii) hands holding the feet taking the head to touch with the hand behind the head holding a strap the feet attached to the wall ring.

Wall Bhujangasana II - 4mins Chest to the wall, legs straight and extended into the room. A large heavy weight placed on buttocks. i) arms straight hands on the floor ii) holding onto two wall ropes arms straight up. iii) holding on to two middle wall rings arms bent. iv) anns straight extended back hands along the calf.

Iyengar Yoga News No.4 35 Winter 2003 Salamba Sa1rvangasana 30 mins No belt but weights on the outside of the elbows keep­ ing them from moving out.

From this position to: Rajakapotasana - 1 min i) legs bent taking the feet towards the head I head to the feet Supta Virasana - 20 min ii) arms bent hands holding the feet Supported on a longways bolster.

Hanumanasana - 10 mins each Half rounded edge brick (curve side out) in a slight­ ly slanted position supporting the forward leg but­ tock, torso erect. i) hands on halasana bench ii) twist over the forward leg side

Thursday 21st, February, 2002

Salamba Sirsasana 1 - 30 mins When Guruji stood lip after being in Sirsasana for fi Friday 22nd February hour, on the sticky mat there was a well-defined imprint of where his head had been. The imprint Rope Viparita Dandasana - 5 mins had clear edges showing that there had been no Hanging over ceiling ropes. Legs straight over the movement or fluctuations to his Sirsasana base. top of the trestler with feet to the grill. Even with the long timings in his inversions Guruji i) hands on abdomen just came down, rested for a moment and got ii) arms extended to the floor. straight up and walked.

.. .' - ~

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

Iyengar Yoga News No.4 36 Winter 2003 Rope Ur'dhva Dhanurasana Hanging over ceiling rope. Hands and feet extended down to the floor.

Rope Urdb a Dbaourasao3 Hanging over ceiling ropes. Leg straight feet on the floor. i) anTIS bent hands on abd men ii) holding the ro pes.

Stool Urdhva Dhanurasana - 10 mins Back b nding over a tal l stool with a crossways bolster. Shin again t the wall. i) arms bent hands on abdomen ii ) am1S extended down to the tloor with a halasana bench pulled into the arms to further extend the arms down. iii) al111S bent back holding the bar of the stool. iv) arms extend d straight and holding the feet of Trestler Urdhva Dhanurasana - 5 miDs + the stool. Back bending over the trestler. Feet on the v indow ledge i) arms extended towards the floor with a hala ana bench pulled into the arms to flllther extend the down and de per backwards. ii) feet on the floor, arms extended towards the grill iii) arms folded over head

Iyengar Yoga News No.4 37 Winter 2003 Dwi Pada Viparita Oandasana - 8 mins Two bricks again l the wall pia e with a space in bct\¥ee n them. . Elbows to th e bricks head on the floor.

Rod Dwi Pada Viparita Dandasana A above wi th a wooden rod . upporting the pel I . i hand ' in terlock behind the head Kapotasaoa ii hand taken back to hold the rod Thi!!h to th e wall i) arms straight hands on the floor ii) arms b nt hIding onto the feet iii) arms b nt ho ldi ng onto the ankle/shins

Rod Eka Pada Viparita Dandasana As above with a wooden rod supporting the pelvi . i) floor leg traight ii) flo or leg bent foot walked in cio er to the rod

Iyengar Yoga News No .4 38 Winter 2003 YOGA BOOKS - 1950 TO THE P'RESENT

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

he possible impacr ofBKS Iyengar's book 'Lighr on doubr rhar rechnology has made photographic repro­ T Yoga' on rhe culture of Yoga publicarions in the duction easier and cheaper. However there must be United Kingdom. somerhing to take photos of and this brings into lighr anorher huge difference ber-ween LoY and Dunne's Recently I acquired (\vO Yoga books rhat were pub­ book, Dunne reaches a method of Yoga where asana lished in the 1950s both were written by the same takes a back sear rdative ro rhat place given to it by author, Desmond Dunne. One called 'Yoga for Iyengar. Dunne mentions only (\venty asanas and Everyone' (irs origtnal ritle had 'everyman' in place of Iyengar demonsrrares over (\vo hundred. Dunne barely 'everyone' and reflecred a genuine gender bias) was fIrst describes how the asanas should be done whereas published in 1951 and the other called 'The Manual of Iyengar gives a srep by step guide. All of the postures and Yoga' was firsr published in 1956. Thar both of the e rheir intermediare stages are photographed in loY. In books were popular is born out by the fact that Yoga for Iyengar Yoga asana is of course btought to rhe fore but Everyone was reprinted eight times and The Manual of for Dunne most asanas are simply not possible: Yoga was reprinted three times. Moreover the back cover of Yoga for I --'---'~=-~'-'--":;"";"'- "We cannot turn Mrs Jones into a Hatha Everyone declares thar "Desmond Yogi - God forbid! Her body would not Dunne is the world's most successful allow her to perform the complicated reacher of Yoga". physical postures which are a part of a Hatha Yogi's training." (DO) I have an extensive Yoga library and spend a lot of time browsing rhrough There is no doubt that the vast majority recent Yoga publications in bookshops, of books that are for saje today have so I was struck by the differences asana practice at their core and by no between Desmond Dunne's yoga books means are 'simple asanas' the only ones and those rhat are available today, some written about. fifty years later. I am sure that rhere are many reasons for rhese differences but I The quote belo"v highlights a third have lirtle doubr rhat B. K. S. Iyengar' theme that is current throughout 'Light on Yoga' (LoY) first published in Dunnes work but entirely absent from 1965 (I have a first edition) has greatly Iyengar's, that of exclusivity. For Dunne contributed to the type of yoga book orthodox yoga can only be practised by that we see today. Indians. Firstly, because the bodies ofwesterners are just not capable of many of the asanas and secondly, because Photographs are entirdy absent from D unne's books our culture could not sustain it. (although the front cover of my 1967 reprint has a pho­ tograph of Diana Clifton in Baddha Padmasana) and "The peak ofYoga systems is reached in Raja Yoga, and are of course very conspicuous in Light on Yoga. My is far above the grasp of any Western explorer." library is not large enough to say whether LoY was the first yoga book to print so many photos bur I have linle According to Dunne, orthodox Yoga can only be prac­ doubr that this is rhe case (please do write to IYN and tised by the silent, celibate hermit living in his cave correct me if I am wrong). Following on from bere J with no possessions other than his begging bowl and brief glance in a bookshop today ,,,,ill tell you that pho­ the rags on his back very much isolated from society. ros dominate current puhlications. Dunne's book was LoY challenges the first conception by never restricting for reading and books these days are for looking at first asanas to certain persons and indeed the very thorough and reading later. Ofcourse television plays J big role in practise sequences at the back of the book encourage this development as we are trained to take in a lot of rhe reader to get on and practise the asanas and if one visual/pictorial information from a very early age and sticks to rhe practise plan then all the asanas in the book have little patience for trawling through paragraphs of will be attem pted and eventual1y mastered. Iyengar's prose to obtain the necessary facts. Secondly 1 have no message is clearly that asanas are for all persons.

~ Iyengar Yoga News No.4 39 Winter 2003 Secondly Iyengar never suggests that one must become highest goal ofYoga is nOlt for westerners. My opinion is a hermit to be a Yogi: that we can see in Light on Yoga a template upon which most modern Yoga books have been written. "This does not mean that the philosophy ofYoga is only for celibates" (BKSI) On a different note D unne describes the results of a survey conducted on 1000 members of the British pub­ "Marriage and parenthood are no bar to the ... UnIon lic in 1950. By far and away the most interesting result with the Supreme Soul" (BKSI) is that when persons were asked \-vhat does the word Yoga mean to you?' 44% repl ied that they 'did not In summary then the type of book one will see on the know.' Surely if the same poll was carried out today shelf in a bookshop today will contain a lot of photo­ proportion of the replies of 'do not know' to the ques­ graphic material as a means of explain ing what makes tion would be reduced to less than one percent. There up Yoga practice, the book will contain a large number is little doubt that the knowledge of Yoga has spread of asanas that are seen as an intergral if not centra.! part over the last fifty years and this is good evidence. Ligh t of Yoga practice and it will never claim firstly that these on Yoga has played an important part in this spread of postures are not for westerners and secondly that the Yoga. READERS'LETTERS

Hilda Mitchell: Marian Ruth:

I read the letter in your magazine which was sent by Mr. In the August of 1972 my husband of 2 months had Tony BrignuU with great interest." enrolled in a karate class for (he winter term at our Adult Education College. I decided to learn Spanish whilst he My name is Hilda Mitchell and I was a student or M r was attending his class, but, on attending enrolment­ Iyengar from 1963 when I first went dovvn to London to night I fOlll1d vacancies in only one subject left and that see him. I used to go down from Yorkshire for the day and was Yoga! I had no conception ofwhat it was, but full of return on the 5 am milk train. The following year I stayed pique because the classes I wanted were aU fully booked, for a week with Silvia Prescott so I could attend his classes. and this after I had queued for 3 hours to reach the On my second visit Mr Iyengar agreed to come up to enrolment desk, I duly paid for the Yoga. I set off on a Leeds to give a class. He stayed with Joan and BarlY Clamp Tuesday evening in early September full of trepidation to in the house where we used to give our classes. Tony meet approx. 17 people in the same boat, aU complete BrignuU's letter brought back memories ofa wonderfUl beginners. man. I am in complete agreement "vith his feelings about Mr Iyengar. We were all in awe ofhim but never forgot his Mrs Queenie Hadley from Clevedon was to be our most teachings or his touch. He used to say: '\'%rds are not excellent reacher, she was an ex ballet dancer and enough but if! touch you you remember~ extrememly supple, she 'looked so trim in her leotard and tighrs that I immediately knew that she was my perfect In spite of his stern manner he always had a twinkle in his role model. ur Yoga practice hJd no aids, block, belts eye and after he had remonstrated with you would give a etc just a blanket/towel 'which we would bring for our quick wink. We knew he cared and was passionate about ovvn comfort, as it was a gymnasium Hoor that we prac­ his work. One of the things he said that -"'tayed with me tised on for three years. was: 'The first strlge is teachingyour students. the second is learning along side them, and the third is !earningji'0711 them. ' The routine was always the same, except for maybe two asanas, for us to attempt and to vary things 1 guess, I am still active taking c1asse$ three times a week although much emphasis was on rhe pranayama combined with arclu·jtic and registered blind. I always look forvvard to hav­ our asanas, i.e.: 'inhale, and as YOll exhale reach out and ing your magazine read to me and a friend has written clus down to yom shin.' Uahita trikonasana, tadasana. vrk­ letter for me. Thankyou for including such a wonderflJ let­ sasana, rrikonasana, ardha chandrasana, parsvottanasana ter. (with hands in prayer position behind our backs, also with prasarita a5ana.), parighasana, ustrasana, padang­ gusthasana, gomukhasana, dandasana, adho mukha * Hilda is refoTing to an mticle published in the last issue of svanasanJ. janusirsasana, paschimottanasana and then Iyengar Yoga News in which Tony B;~'Snull goes back 35years lastly sa!amba sarvangasana without belt or blocks! How to describe his mrly ckses with Cumji. ever did I do it on such a hard unyielding floor! Iyengar Yoga News No.4 40 Winter 2003 Teaching has changed over the years, it is like a lan­ conclusion. Could we mention one sutra in particu­ guage, 'a living thing'. lar? It is in the first chapter and is number 39: yathaabhimatadhyanaat vaa. This translates very easily I really admire Tony Brignull for attending Mr Iyengar's into English as: 'or from meditating on something classes. I never had the courage to do this as I had heard such as a des ired (attractive) thing.' This sutra alone so many stories of his apparent cruelty in humiliating should explode the myth that there is only one practitioners by inviting everyone to gaze on this body method for attaining Yoga. The 'something' could, which had not achieved the correct pose, so if there was we understand, be anything so long as it has the any chance that this should have happened to me I quality of attractiveness (abhimata). We would sug­ would have 'died' of humiliation. Therefore this coward gest that this sutra expands massively the number of missed all her opportunities, because of pride really. things that we could include as being yogic pursuits. If these pursuirs are to be Yogic then they must lead to a state of cittal)rttinirodhah (YS 1.2); if this is Martin Cragg-Barber: attained then the pursuit is indeed Yogic.

It may be that I'm missing the point but there are On the specific point you make aboulC dancing, you several pieces in Iyengar Yoga News Issue No.3 that are referring to a section of Geetaji's interview in I find problematic. I attend closely when my yoga which she says: You may find that your-friends are teacher tries to explain the importance of Yamas and spending their time somewhere - at parties - and you NiJ,amas yet it strikes me as being an old-fashioned dun't want to gu to the parties. You say "let me practise" system no more relevant than any other ethical sys­ (md yuu foe! ITluch bette!: Wh)' did that d~ffirence come? tem and with its own shortcomings and confusions. }'Ult also can go tu parties, ) IOU can also dance but you All systems seem to evolve to the point where there say "no': She says later on: 50 I preflr to do the prac­ is the assumption that "this is the only way". But tice rather than going to the pizrty Rather than wasting why can't it be that for some people yoga is the way, my time somewhere 5pendilzg three houn louking at the for others dancing, and for yet others some yoga theatre or picture 1 say, "I bette;- du In)! practice': This is and some dancing (concerning a point criticizing called Karma 5huddhi. Ifwe do not practise, 0111' minds dancing on page 4). G ainsborough's last words were tend to go towa;ds the external world, it gralJitates reporred as being "we're all going to heaven and Van tuwards world6! pleasures. [t further makes us do Dyke is in the company". If Yoga is what helps us l-urung, u1lwanted, unethical karma. The practice of on part of the journey then why shouldn't art, yoga sewes you Fum all such prublems. dance, song or whatever be what helps others? Geetaji seems to be equating dance, theatre and par­ In 'Light on Yoga' we are encouraged to study and ties with 'worldly pleasures' (although the dancing appreciate all the religions. This is the work of sever­ she is referring to is the kind that happens at parties, allife times, so would members be interested in a which is quite different from performing or devo­ democratic vote to establish the worlds ten greatest tional dance). The context of her remarks is that we sages (something in the vein of The greatest Briton need to develop our practice philosophically and eth­ seen recently on TV)? Even better would be to find ically, as well as practically, and she is saying that the the texts with the greatest wisdom since some of the decision to practise rather than go out and socialise sages are reputed to be composite figures of legend is an ethical one so, as she says, "it's not that philoso­ composed of more than one historic character. phy and practice are separate". Asanas and prcmrzya­ J12a may not be the only path towards Yoga, but it is Editors' response: the path that G uruji illuminates for us with the light of his practice and teaching, and we assume that it is Dear Martin, the path chosen by readers of this magazine.

Thanks for your letter. You take issue with the notion that 'Yoga is the only way'. This does of course We would love to hear from more readers, on the require a common understanding of what Yoga is and issues raised by Martin's letter or on anything else what better place to look than Patanjali's Yoga Sutras. appearing in this magazine. Please write to: In this work Patanjali defines Yoga as 'the stilling of IYA (UK) cia Leza Hatchard the fluctuations of the mind' (1.2). We do not believe 21 Woodgrange Avenue, Ealing, that Patanjali had one method in mind for attaining London W5 3NY Yoga when he wrote the Sutras. A close reading of telephone: 020 8354 3983 the Yoga Sutras will, we are sure, lead YOLI to the same e-mail: [email protected]

Iyengar Yoga News No.4 41 Winter 2003 IYA (UK) INT,ERIM EXECUTIVE COUNCIL

This is a list of all the current members of the Executive Council (EC), with their contact details and the specific responsibilities they have on the EC . Kirsten Agar Ward [email protected] Tel: 01225 336144 12 Station Road, Lower Weston, Bath BAI 3DY Magazine Ann Ansari [email protected] Tel: 023 9247 4197 23 Mitchell Road, Bedham~ton P09 3QA Gordon Austin [email protected] Tel: 0191 5487457 18 Stavely Road, Seabllrn Dene, Sunderland, Tz:ne & Wear SR6 8JS , Dominic Batten [email protected] Tel: 01142649418 11 Paxton Court, Gleadless Valley, Sheffield S 14 1 RH Ros Bell r.j. [email protected] Tel: 020 8340 9899 19 Briston Grove London N8 9EX Membershi!!.., Ma&,-zine, l'Oga Rahasya . Nathalie Blondel [email protected]: 078 120 10924 47 ~orthumberland Road, Redland, Bristol BS6 7BA Archives Alan Brown [email protected] Tel: 0 1535 637359 23 .\liddleton, Cowling, West Yorks BD22 ODQ BWYliaison ~'ommittee, Magazine, Ci!y & Guilds Carol Brown [email protected] Tel: 0131 557 5739 -i Royal Terrace, Edinburgh EH7 5AB Janette Browne [email protected] Tel: 020 8874 0175 1 Sr .-\nns Hill, LondonSW18 2EZ Joe Burn [email protected] Tel: 0113 250 4336 3 Glads[one Road, Rawdon, Leeds LS 196HZ Newsletter, BWY liaison committee Margaret Carter [email protected] Tel: 01925 758382 14 r ox.k!' Close, Lymm, Cheshire WA13 OBS Certification Mark, Convention 2004 Jane Cornah [email protected] Tel: 0151 6259641 12 Kub~ Park. West Kirbl> Wirral CH48 2HA Book Sales Gillian C larke-Hill [email protected] Tel: 01484420955 3 Cedar -'fouar. Edgerton, Huddersfield HD1 5QT Martin Hall [email protected] Tel: 01571 855360 Glackin. 199 Clashmore, Lochinver, Lairg, Sutherland Sco~land IV27 4JG Website Sheila Has: .,,-ell [email protected] Tel: 01494711589 75 J\Lu:-'s 'lead High Wz:combe HP15 7DS Assessment coordinator Philippe Harari [email protected] Tel: 01223 523410 3 Finch Road. Cambridge C!34 3RB Co-chair, Mag.,azine Luke Hurdu.,on [email protected] Tel: 01275 463633 The Mill HOlLSe, Kin~cott Mill Farm, Flax Bourton BS48 1LZ Brian Ingram [email protected] Tel: 01444 236714 51 Meadow Lane. Bur~ess Hill, RH 15 9I7Z Minuting Secretarl.. Brian Jack [email protected] Tel: 01789 205 322 4 The Gardens. Garden Row (off Scholars lane), Stratford u~on Avon CV37 6HF Judith Jones judi [email protected] Tel: 0148871 838 117 Baz:don Road, Lambourn, H_ungerford RG 17 8NT Co-chair; Certification Mark, Magazine, BWYLc. Dina Karim ff}[email protected] Tel : 0207 6030351 Flat 11,25 Egerton Gdns, London SW3 2DE - Jean Kutz [email protected] Tel: 0207 589 6933 New Ho~e, Wheal Ho~e. Goonhavern, Truro TR4 9QJ Rachel Lovegrove [email protected] Tel: 01604 638873 105 Lower Thrift St, Northampton NN1 5HP

Iyengar Yoga News No.4 42 Winter 2003 Christina Niewola [email protected] Tel: 01260 279565 15 Ham£shire Close, Congleton, Cheshire, CW12 1SF _Secreta12~ Conv{'11tion 2004 Elaine Pidgeon. elaine. [email protected] Tel: 0131 5529871 52a Inverleith Row, Edinburgh EH3 5PX Certification Mark, Constitution Pen Reed [email protected] Tel: 01444 236 714 8 Greenhill Cottage, Mill Brow, Mar£le Bridge, Stock£orr, SK6 5LW Judith Richards [email protected] Tel: 0208 898 1741 25 Effingham Road, Long Ditton, Surrey KT6 5JZ Treasurer John Robinson Tel: 01243 551005 Fairlings, Avisford Park Road, Walberton, Arundel, West Sussex B N 18 OAP Judi Soffa [email protected] Tel: 0151 7094923 4 Blackburn Terrace, Liver£ool L8 7P] Patsy Sparksman [email protected] Tel: 02084556366 33 Ashbourne Avenue, London NWll ODT Book Sales Edgar Stringer [email protected] Tel: 01249716235 The Cottage, The Butts, Biddestone, Chi££enham, Wiltshire SN14 7DF Alison Trewhela [email protected] Tel: 01872865675 Gwel Hyr, Tarrandean Lane, Perranwe'll Station, Truro, Cornwall TR3 7NW Tig Whattler [email protected] Tel: 01285 653742 64 Watermoor road Cirencester, Glos G 17 1LD Tess Whitelee [email protected] Tel: 0208 347 7311 I 63 Redston Road, London, N8 7HL

The following people are not necessarily members of the Executive Council, but are neverthless of central importance to our Association in organising teacher rrajning and assessments, and in overseeing the certifica­ tion process and maintaining high standards of teaching. Under the new structure of the IYA (UK), the Moderators and Assessment organisers will work within the Ethics & Certification and the Teacher Training & Assessment standing committees.

Moderators: Margaret Austin Lilian Biggs Tricia Booth Julie Brown Penny Chaplin Meg Laing Sasha Perryman Elaine Pidgeon Pen Reed Judi Sweeting

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

TEACHER TRAINERS AND ASSESSORS WORKSHOP [

Saturday 13th March, 2004 11 :30am to 4:30pm at The Priory Centre, Priory Street, York

To all Teacher Trainers: the new book "Basic Guidelines for Teachers ofYoga" is now available to trainee teachers as well as qualified teachers. However Teacher Trainers need to order it for their trainees Cost £10 per book (discounts available for bulk orders); cheques payable to IYA(UK) Contact: Patsy Sparksman, 33 Ashbourne Avenue, London NWll ODT tel 020 8455 6366

Iyengar Yoga News No.4 43 Winter 2003 REPORT FROM THE CHAIRS of the IYA (UK)

Judith Jones and Philippe Harari, joint Chairs of the interim Executive Council of the IYA (UK) report on progress since inauguration. great deal has happened since the last issue of ly protected against fraudulent use. The A Iyengar Yoga News. In particular, the BKS Certification Mark logo has also been accepted but Iyengar Teachers' Association and the Light on is stiU going through the process of the "search" and Yoga Association (UK) have ceased to exist, and still has to be published in the trade mark journal for the Iyengar Yoga Association (UK) has been for­ three months without any contest before it is also mally launched. This has been a year of transition as registered. It is frustrating that this process is taking we have worked to bring together the two existing so long but the lawyer assures us that this is quite organisations. We have been operating with an normal so we will have to be patient. interim Executive Council (EC), made up of the members of the former BKSIYTA and LOYA com­ Recently, much work has been done to streamline mittees. The new EC will be in place in time for its the assessment procedures for teacher training and first meeting in February 2004 (details of how to get to clarify the duties and requirements of the onto the EC are given below). The composition of Introductory syllabus. The revision puts the syl­ all the various Standing Committees will be estab­ labus into a format which can be presented for lished at this first meeting and this will finally com­ approval to the UK regUlating bodies and p'lete the merger of the two organisations. Wualification and Curriculum Authority. This work has already been seen by Guruji and we are The transition period has, so far, gone very well extremely pleased that he has given it his approval. indeed. There are 12 non-profit making Iyengar In due course similar work will be done on the Yoga Institutes in the UK and, at the time of writ­ Junior Intermediate syllabus. The next step is to get ing, 11 of them have agreed to affiliate to the lYA the national approval and recognition of the (UK). This means that our membership has Introductory Certificate. In order to achieve this, we increased; the print run for this magazine has gone need national accreditation of our teachers. The up from 2000 to 2800. One of the major tasks that British Wheel of Yoga is the Governing Body for has faced us is creating a new membership data­ Yoga in the UK and as such is responsible for base, and Ros Bell has done a great deal of work on accrediting other yoga organisations. After negotia­ this. tion they have now put together a proposal which we can accept, that is . to accredit the IYA(UK) as a Interviews for the appointment of a paid part-time self-regulatory teaching body. In this way teachers Administrator (50% at the moment, but with the qualified by IYA (UK) will be UK accredited teach­ possibility of more in the future) for the Association ers. This means we can maintain the standards of have taken place. This post was adveliised in a teaching set by Guruji, and be accredited at the national newspaper and the applications were of an same time. excellent standard. This appointment is a reflection of how much the association has grown so that it We are about to send aU teachers the revised syllabi has become necessary to employ professional office received from Pune and next year we are introduc­ help to manage the membership database, field ing what we are calling Professional Development enquiries about classes, deal with financial matters Days where it is hoped that many teachers will get and many other tasks. We were very pleased to offer together to share and exchange understanding in the job to Leza Hatchard, who lives in London and, teaching and practice. The days will be overseen by by the time you read this, will have been in post for a knowledgeable Senior teacher or Moderator and some weeks. the programme this year will focus on the revised syllabi. Sasha Perryman was invited to become a The name IYENGAR has completed the process of Moderator by the IYA(UK) as she fulfilled the cri­ registration as a Trade Mark and so it is now legal- teria necessary to qualify and she has accepted.

Iyengar Yoga News No.4 44 Winter 2003 Despite the confusion and extra work that is and Region Iyengar Yoga Institute. The Manchester inevitable during a transition of the kind that we Convention is scheduled for the 11-13 June, and the have faced, we managed to organise two very suc­ Oxford one on the last weekend in August. cessful conventions in 2003, with Jawahar Bangera in June, and Shirley Daventry French in August. Finally it was agreed at the last EC meeting that Next year, Rajvi and Birjoo Mehta will teach at our Judith Jones should go to Pune to attend Guruji's convention in Manchester in June (and will also 85th Birthday Celebrations to represent the teach at other venues around the country), and the IYA(UK) as current Chair. August convention will be organised by the Oxford

DO YOU WANT TO BE ON THE IYA (UK) EXECUTIVE COUNCIL?

The furure of the IYA (UK) depends on Iyengar practitioners in the UK coming forward to contribute to the Association. Being a member of the Executive Council involves four meetings a year (held in York and London alternately) and involvment with at least one of the Standing Committees (details of the various Standing Committees can be found on the website - see the IYA (UK) structure document). This may mean a few additional meetings, and will also involve some work in between meetings. In addition Institute Representatives are responsible for communications between the EC and the Institute, and Individual Regional Representatives will need to communicate with the individual members in their Region. The more of us that become actively involved in the Association, the less of a burden it is for any single individual. If you feel that you are prepared to 'do your bit' for the Iyengar movement in the UK, then read on ...

There are two different ways in which members of the IYA (UK) can join the Executive Council.

The first of these is to come as a representative of an affiliated Institute. Institutes are entitled to one or two representatives (depending on their size) and are expected to choose their reps. democratica]Jy (i.e. ask all their members for nominations and, if there is more than one candidate, hold a postal ballot of mem­ bers). Institutes have already been contacted about this.

The second way of joining the IYA (UK) Executive Council is as an Individual Regional Representative; this is because not all members of the IYA (UK) are members of affiliated Institutes. Anyone within a spe­ cific region is entitled to stand as an Individual Regional Representative, even if you are a member of an affiliated Institute. The difference is that the Individual Regional Representatives are elected by members within a region who are not members of an Institute.

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

Please send your nomination to the AdministratOr by December 15th 2003.

IYA (UK) c/o Leza Hatchard 21 Woodgrange Avenue, Ealing, London W5 3NY telephone: 020 8354 3983 e-mail: [email protected]

Iyengar Yoga News------No.4 45 Winter 2003 RIMYI ARCHIVE PROJECT - Judith Jones

he Institute in Pune has embarked on a long term correct. The material I have seen so far is of course T.. project to transfer archive material of Guruji's very interesting, which makes the job informative and teachings from hard copy onto disc. This is quite a educational, as well as being a worthwhile service to task! ] have been asked to search out any notes taken our parent Instltute. from Guruji's early visits to the UK, or from Intensive Courses for UK students in Pune, or any of his teach­ If anyone has any written notes or other suitable ing in this country that can then be added to the material that they are wiHing to lend or any typists archive. This material would need to be transferred who can give some of their time, please contact: ontO disc for easier storage and accessibility. Nathalie Blonde! What I am looking for is therefore not only the orig­ [email protected] inal notes but also volunteers to type or to scan and Tel: 078 120 10924

SADIYA REPORT - Dominic Batten

adl)' SAD IYA is unable to report progress with the many contributions which we cannot trace, such as Sbuilding we had planned as a Yoga centre. Having those given at last year's conventions. We would like had our first bid rejected, we were successful in fur­ to assure everyone that all money raised for the build­ ther fundraising which enabled us to put forward an ing will not be used for any purpose other than a Yoga increased offer for the former chapel we were bidding centre and it is in the meantime being held in an for. However, the developers in the meantime had interest - bearing account. While we are at present made alterations to the building itself which were without a building, we are very much aware of the contrary to what we wanted, and also had decided to generosity and goodwiU within the Yoga community, include in the sale a former caretaker's flat which and this gives us a sense of having a foundation on increased the purchase price by a further £30-50,000. which to build in future. The committee decided that we ought to pull out of the project at this point. One door closes, another one opens. Although we did nOt get the building we wanted, a property developer We continue to maintain a building fund and are 0) has offered us a free lease for a year on an empty looking for other premises. We have written to those office building in the city centre. This is too good an who offered support in the form of loan guarantees, offer to refuse and although not a permanent home, loans or donations over £1 00. We are grateful to all this is a low-risk way for us to 'test the market' and those who offered their support in the first place, and run some classes which will at least contribute to a have been heartened by the many messages of encour­ sound base for business planning. It will not involve agement which have flowed in following our disap­ use of the capital from our building fund. pointing news. We are aware that there have been

AUGUST 2004 CONVENTION

We are very pleased to announce that the Oxford and Region Iyengar Yoga Insitimte have agreed to host the Autumn Convention next year. It will take place from the 3rd to the 5th September 2004, and is likely to be in Oxford itself. At the time of writing, the application forms are not ready to publish, but you can book the weekend in your diaries now, and application forms will be available in the new year, and will also appear in the Spring 2004 issue of Iyengar Yoga News.

Iyengar Yoga News No.4 46 Winter 2003 CERTIFICATION MARK INCOME

A s you may recall from the last issue of Iyengar Yoga teachers, and central funding of specialist work­ r1.News (Spring 2003, IYN no.3, page 28), lYA(UK) shops and courses for teachers. will be given back 40% of the fees income from the 4. Interest-free loans to non-profit-making institutes Certification Mark by Guruji. The intention is that this for establishing yoga centres. should go towards funding activities to promote 5. Promotion and support of Iyengar Yoga classes in Iyengar Yoga in the UK. When members of the economically or socially disadvantaged areas. IYA(UK) Executive Council were in Pune in the sum­ 6. Bursaries for teachers and trainees for attendance at mer, they presented to Mr Iyengar the summary ofsug­ conventions, yoga events and to attend classes in gestions that BKSIYTA and LOYA members had con­ Pune (this overlaps with item 3 above, to some tributed regarding how the funds should be spent. This extent). had been written up as a proposal discussed and agreed by the joint committee (now the IYA(UK) Council). We are delighted with this, since there was much enthu­ Mr Iyengar considered the suggestions carefully and siasm amongst our members for increasing the knowl­ was pleased to approve most of 'them. He stressed that edge of yoga teachers and students, and for helping the money should not be spent on public relations and those who find it difficult to attend yoga classes. promotional events because these were egotistical, and also that the money was for charitable purposes, not At present, IYA(UK) has not established a system for administrative, so should not fund development of a handling the income and applications for funding. database or website. Since the Certification Mark scheme has not yet been fully implemented, we do not yet know how much The funding proposals that Mr Iyengar approved were funding will be available. 2004 is the earliest possible as follows: time for the scheme to be under way, so please save any specific queries about project fund ing that you may 1. Disseminating educational materials on yoga. have until then. In the meantime, IYA(UK) has a sub­ 2. Encouraging and co-ordinating research and train­ committee working on Certification Mark matters in ing on the benefits of Iyengar Yoga and disseminat­ general, and IYN will carry reportS of progress made. ing the results of such research. 3. The professional development of Iyengar Yoga Ros Bel1 (Membership Secretary)

GOOD NEWS FROM THE TREASURER

ome of you may realise that the BKS.IYTA teachers' to remember whether you've paid or not or, for those of Smembership and insurance year ran from 1st you of a more mature disposition, of thinking you only January to 31st December and that the IYA(UK) mem­ paid a few weeks ago when in fact it was last year! It'll bership and insurance year will run from 1st April to make life easier for us, too! 31st March in order to coincide with the introduction of the Certification Mark. This means a gap during the Further insurance cover changeover from 1st January to 31st March 2004. The We are nmv covered for teaching overseas for up to 60 good news is that the committee of IYA(UK) have days per annum. Teacher trainers, assessors and moder­ decided to give you these three months FREE OF ators and experienced teachers are covered for the activ­ CHARGE! We will pay for the insurance of existing ities of teacher trainees under their supervision. For teacher members up until 31st March and give you those ofyou teaching from home, you are covered as far your membership completely free. Your next member­ as your teaching activities are concerned, but not for ship renewal and the new Certification Mark payment public liability i.e. ifsomeone trips over the doormat or will be from April 1st 2004. makes off with the silver. If you would like public lia­ bility cover for teaching at home, it can now be Direct debit facilities arranged for an extra premium of£26.25. There will be By the time of your next membership renewal we wi!1 only one charge for two teachers living and working at have direct debit facilities in place, and we hope as the same address. many ofyou as possible will sign up for it. This will save you the annual stress oflosing your form, not being able Judith Richards (Treasurer) ------Iyengar Yoga News No.4 47 Winter 2003 IYENGAR YOGA JUBILEE 2002 - ACCOUNTS

Paul Walker presents the operating statement for the Iyengar Yoga Jubilee event that took place at Crystal Palace in May 2002. Geetaji and the helpers were not paid a fee for leaching at the Jubilee, but all of the surplus made by the event has been sent to the RIMYI in Pune . £ £ FEES RECEIVED Attendance fees received 149,998 Merchandising receipts 16,061 166,059 166,059

TEACHERS AND AHTISTES Teachers' travel and accommodation 5,678 Performers 1 ,525 7,203 7,203

PRODUCTION Venue and staging 30,117 Catering 37,550 Equi pment hire 23,294 Mobile creche 2,203 Display costs 6,667 First aid 734 DeSign 5.449 106,014 106,014

ERCHANDISING erch andising 29,216 29,216

C MITTEE ccommodation 875 - "a el. telephone and sundry 1,612 Stagewear 397 d fTl l istration and office 3.493 6,377 6,377

PROFESSIONAL Legal fees 235 Accountancy 382 Bank c arges 60 Insurance 4,867 Discretionary gifts 634 6,178 6,178

TOTAL INCOME 166,059 TOTAL COSTS 154,988

SURPLUS 10,165

Iyengar Yoga News No.4 48 Winter 2003 PROFESSIONAL DEVEILOPMENT DAYS

Judi Sweeting. the IVA (UK) Professional Development Day Coordinator, explains to teachers what these days consist of and what has happened to Revalidation Days.

he Executive Council of the Iyengar Yoga The reason for this as mentioned above, is to persuade TAssociation (UK) has renamed the Revalidation teachers to look ahead to the next certification level, Days as ProfessionaL Development Days (PD days) as not as a separate concept but a continuing progression, from January 2004. The present system and pro­ and this may in turn be the encouragement they need gramme will continue until the end of 2003. to study for their next certificate.

The introduction of the Certification Mark (CM) Professional Development Days in 2004 will be held means that we have to rethink the requirements neces­ with a different format for one year only. As you will sary to maintain standards of teaching to fit in with a have seen, there are many changes to the syllabi and worldwide system. The work that has already been you will all be wondering ifyou are allowed to teach the done to improve standards with the RV days has been NE\X1 or altered asanas shown on the syllabi at your recognised and the days have begun to be accepted and level of qualification. The PD days will be arranged to seen to be successful and valuable. We would therefore cater for each of the levels of certification i.e., like the days to continue, even though attendance at a Introductory, Intermediate Junior and Intermediate Professional Development Day will only be one of sev­ Senior. There will be more PD days held than usual as eral ways of fulfilling the criteria necessary to apply for we anticipate a huge response. Attendance at such a the certification mark. day will ensure that you have a good understanding of these additions in context. You will be allowed to add Attendance at the PD Days will not be essential these asanas to those you are already qualified to teach (although strongly encouraged) for the following rea­ because you have been present. sons: I urge you to ensure you attend at one of the centres, • Revised syllabi from Guruji recently received will as it is important that we are all familiar with our new form the basis of the programme for 2004 and syllabus - it is vital for insurance purposes. Book up teachers will want to attend to ensure they are up to now! date. In 2005 we will be able to hold PD days with a new • Professional and personal development is impor­ look, working through asanas from all the syllabi levels. tant for us all, professionals of whatever persuasion The Iyengar system gives us brilliant sequencing and are expected to attend "in service training". linking of asanas and we need to be motivated and alert to all these possibilities. • PD days will encourage teachers to go forward in their practice and teaching. It is a fact that when I suspect that some of you will wonder if the records we are studying for an assessment, we work hard to kept for Revalidation will be retained and carried on ensure we pass the exam but as time passes it is only through Professional Development Days? I am happy too easy to "ease off" and all the hard earned effortS to reassure you that records will be kept and continued. are lost. As Guruji has said "today's maximum is tomorrow's minimum". It is often as we grow older If you are at present working towards a higher certific,'l­ that we lose our confidence and courage and PD tion grade you should make it your prioriry to attend days will help to build us up. These PD days are the PD Day for that higher level of certification, space another opportuniry to meet up with old friends permitting, you might also be able to attend a PD Day and to make new ones. for your present certificate level as well.

The centres for PD days will remain the same, and our PLEASE NOTE THAT THE REVALIDATION hard working organisers of these days will be encour­ RECORDS ARE TO BE RETAlNED, however, at the aged to continue their generous efforts on our behalf. end of December 2003, no one will be shown on the \X1e will still be asking teachers of all levels to teach an IYA (UK) list of certificated teachers as revalidated; the asana from their syllabus and the programme will system will change to PD Days. reflect the work of all levels (not just Introductory).

Iyengar Yoga News No.4 49 Winter 2003 IYA (UK) PROFESSIIONAL DEVELOPMENT DAYS 2004

PLEASE NOTE DATES SHOWN ARE PROVISIONAL AND DEPEND ON THE AVAILABILITY OF MODERATORS/SENIORS

REGION ORGANISER DATE

South West Taunton Susan Vassar 01643 704260 13 Nov 04 Introductory Chagford Anita Burcher 0136 465 3012 4 Dec 04 Introductory

West & South Wales AIYI (Bristol) Kirsten Agar Ward 18 Sept 04 Introductory AIY! (Chippenham) 01225336144 21 Feb 04 Intermediate

Greater London & SE NELIYI Catherine Coulson 0208 347 8115 22 Feb 04 Introd uctory IYlMV Korinna Pilafidis-Williams 20 June 04 Intermediate 0207 6243080 21 Nov 04 Introductory South East llYS Judith Richards 0208 398 1741 Phone for date Intermediate

North West MOllY & LDIY! Betty Croston 0161 962 7988 7 May 04 Introductory Jeanne Maslen 0161 445 99253 Sept 04 (TBC) Senior Int.

East Central & North SADlY! & BDIYI Alan Brown 01535 637359 Phone for date Introductory

North East & Cumbria NEIYI Diane Coats 0191 4154132 13 Nov 04 Intermed iate

West Central MCIYI Jayne Orton 0121 608 2229 22 May 04 Introductory Jayne Orton 0121 6082229 27 Nov 04 Intermediate

East C IY! Sasha Perryman 0122 352 3265 20 Mar 04 Introd uctory

South Central ORIYI Sheila Haswell 0149 452 1107 18 Sept 04 Introductory Ann Ansari 0239 247 4197 3 July 04 Introductory

Scotland Stuart Anderson Phone for date Introductory 0187 583 0508 Phone for date Intermediate

Iyengar Yoga News------No.4 50 Winter 2003 INTRODUCTORY ASSESSORS - Autumn 2003

AGAR WARD, Richard Bath AUST!N, Gordon NE AUSTIN, Margaret NE BELL, Rosamund London BIGGS, l ilian Bradford BOOTH, Tricia Manchester BOOTH, Brenda Kent BROWN, Alan Bradford BROWN, Julie Manchester BROWNE, Dave NE BUTLER, Pam London CARTER, Margaret Manchester CHAPLIN, Penny London COATS, Diane NE EGGLESTON, Yvonne NE ELLISON, Margaret Manchester EVANS, Cathy Sussex GREEN, Sheila Hereford HARRISON, Cecilia Nottingham HASWELL, Sheila Buckinghamshire HEATH, Mary Bournemouth HODGSON, Dawn NE INSTRELL, Catriona Scotland IRVIN, Dorothea NE JACKSON, Ann Manchester JACKSON, Peter Manchester JAMES, Patricia NE JONES, Judith Berkshire KILBURN, Marion Manchester KNIGHT, Jean Scorland LACK, Pam NE LAING, Meg Scorland LONG, Susan Essex LYNCH, Jackie Salisbury MASLEN, Jeanne Manchester MUSGROVE, Jean NE NEWCOMBE, AJaric London OGLE, Lynda Manchester ORTON, Jayne Birmingham PERRYMAN, Sasha Cambridge PIDGEON, Elaine Scotland PRESCOTT, Sylvia London REED, Pen Manchester RICHARDSON, Anne Salisbury SCHOONRAAD, Ursula London SOFFA, Judi Liverpool SULLIVAN Sallie Reading SWEETING, Judi Cirencester TROWELL, Kim Dorset TUERSLEY, Pat Manchester VAN DOr, Judith Cornwall WAKEFORD, Roslyn Hampshire WELHAM, Bob BristOl YATES, Janice Manchester

TRAINEE ASSESSORS AUTUMN 2003:

CHAMBERS, Gerry BristOl CLARK, Dianne Middlesex FARQUHAR, Lyn Scotland GLEN, George Scotland GRAHAM, Helen Scorland HODGES, Julie London HOWARD-HOLE, Giulia Dorset PURVIS, Lynda BristOl TONNER, Elizabeth Yorkshire VASSAR, Susan Somerset

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

Meg Laing 36 Comely Bank, Edinburgh EH4 lAJ [email protected]

Iyengar Yoga News No.4 ______...... ~_51 TEACHER TRAINERS & COURSES - Autumn 2003

AGAR WARD, Richard Bath AUSTIN, Margaret North East BELL, Ros N. Thames, London BIGGS, Lilian Bradford BOOTH. Tricia Manchester and District Institute of Iyengar Yoga BOOTH. Brenda South Thames, London BROW l ' ..\ Ia n Yorkshire BRO\X, '. Julie Manchester and District Institute of Iyengar Yoga BRC W. · , Dave North East BlTLE . Pam South London CHA... \ !SIRS, Gerry Bristol .H. PUN, Penny North West and Central London l L\RIDGE, Paquita East Essex not training at the moment) -\RK. Diane Maida Vale Institute training with Sallie Sullivan) - . r North East training with Margaret Austin) Scotland training with Margaret Austin) Scotland training with Elaine Pidgeon and Meg Laing) Herefordshire H RRl 0 N, Cecilia Nottingham training with Margaret Austin) 1I Buckinghamshire Julie London training with Sheila Haswell) Judith Berks KTL LR\. \1arion Manchester KIGHT Jean Edinburgh

L\l J leg Edinburgh l t . -. usao Essex Manchester and District Institute of Iyengar Yoga adviser) Maida Vale l nstitute training with Sallie Sullivan) Birmingham No[\vich, Cambridge PI Edinburgh PRl5Cc North West and Central London lPLR\ I Bristol training with Sallie Sullivan) n Manchester and District Institute of Iyengar Yoga '. Judith London training with Sallie Sullivan) ~\. \D. Ursula South Thames, London SOF F.\.. J...di Liverpool S LU \ illie Reading, London SWEETL 'G. Judi Cirencester VAN D P. Judith Cornwall (VASSAR. 'u an Somerset training with Jayne Orton) WAKEFORD. R Islvn Hampshire (WELHAf.- I. B b Bristol training with Kathy Welham) WELHAlvl. Kath . Bristol

Iyengar Yoga News No.4 52 Winter 2003 ASSESSMENT CONGRATULATIONS

Congratulations to aU those who gained Intermediate Junior Certificates in 2003

Level 1 Level 2 Level 3

Anne Baker Kirsten Agar Ward Ann Ansari Carol Brown Julie Anderson Claudia Cotronei Paul Brown John Aplin Neil Gillies Laura Caro-Sanchez Chrissie Barrett Gael Henry Lin Craddock Ann Fletcher Lesley Johnston Julia Dale Rita Gardner Dina Karim Margaret Dix Zoe Lee Hobbs Caroline Kennedy John Ferrabee Paul McGrath Sue Lever Barbara Hicks Karel' Morley Judy Lynn Lydia Holmes Helen Newman Shirin Marshall Liz Knowles Joanne Robertson Christina Niewola Sue Lovell Edgar Stringer Fiona Reid Loraine McConnon Kathleen Vaile Hilke Tiedemann Philippa Malcomson Judith Tomlinson Ampelo Rodriguez Gill Rowe Annabel Smith Clare Stephen

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

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

INTERMEDIATE JUNIOR ASSESSMENTS

These will take place in March 2004

Candidates for Part I, and those wishing to go forward for assessment to Parts 2 or 3, should apply as soon as possible to the organiser for the 1.]. assessments:

Ros Wake ford, 24a Christopher Way, Emsworth, POlO 7QZ

Iyengar Yoga News No.4 53 Winter 2003 Congratulations to the following people, who successfully passed the second level of their Introductory Certificate:

Amanda Barlow Sharon KlatT Alan Talbot Angie Beadle Elaine Liffchak Sharon Taylor Mark Bennett Sandra Lang Barbara Vidion Vula Bolou Karen Long Sue Wallace Margan:· t Bradbury Anne Lynn Ute Wastcoat Anne Brooks Marie Malloy Pi ppa Warren Lyn Buc'kby Georgia Marnham Helen White Katali Cliff Sarah McCartney Amanda Whitehead Jo-Anne Coates Jackie McCaul Gaynor Wilson Helen Connaughton Karen McGibbon Jennie Wood ROll Cutler Priti Mehta Maria Zervudachi arolyn Ferguson Chloe Milner ania Fisher Virginia Owen Louise Fretwell Charlotte Palmer From the Rebublic of Ireland: John Fuller Kate Rathod Nina Geyer Elaine Rees Kathy Anning Gianluca Giagulli Dee Ridgeway Annene Cahill Matthew Greenfield Graham Roberrs Patricia Doyle Elena Hage Leo Sharma Claire Lafferty Jo Harris Joy Shillingford Mary McEnroe Lorraine Hobbs Caroline Smith Bernie Thompson Jenny Jones Nicki Smyth Emer Thompson Jane Kersel Suzet Suryano Classes at the RIMYI, Pune

Applications have to be made through each country's national association. For the UK this is currrenrly the IYA (UK).

A minimum of 8 years practice of Iyengar Yoga is required. The fee for classes at the Ramamani Iyengar Memorial Yoga Institute, Pune, is US$ 300 for one month.

Information for Teachers I Students

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

The following should be noted:

1. RIMY1 offers one or two months admission. The deposit of SUS 150 is for one month. 2. Admission is stricrly for the dates given. 3. Advance deposit is part of the fees and hence not transferable to any other person or course. It is non­ refundable. 4. 6 classes are given per week, each for 2hrs duration. A schedule will be given on arrival. 5. The last week of each month will be pranayama classes. 6. No extensions will be given beyond two months under any circumstances. 7. A confirmation letter will be given from the RIMY1 and should be presented on arrival. 8. The classes will be conducted by BKS Iyengar or his daughter or son or by stafF members. 10. Please make your own arrangements for board and lodging 11. Certificates will not be issued at the end of the course. 12. When applying please include relevant bio-data with any health conditions.

Please send Application Forms (see overleaf) and your Bankers Draft for US$ 150 made out to RIMY1 to:

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

Please do nor include phoros or personal mail. Applications are for individuals only - no groups.

The Ramamanl Iyengar Yoga Institute in Pune. India

Iyengar Yoga News No.4 55 Winter 2003 ------~~~--- REQUEST FOR ENROLMENT IN GENERAL CLASSES AT THE RAMAMANI IYENGAR MEMORIAL YOGA INSTITUTE (RIMYI)

This section to be filled out by the applicant:

Last name: ...... First name: ......

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

Address: ......

...... Postcode: ......

Telephone: ...... fax: ...... e-Inail: ......

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

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

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

Can you speak English?: YES / NO Any previous classes at the RIMYI?: YES / NO

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

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

June/Jul\' AugllsUSeptember Ocotber/N ovember DecemberiJanllary

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

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

This section to be filled out by the referring certificated teacher:

Dear \1r Pandurang Rao,

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

. , who has studied Yoga with me for ...... years. She/he has also attended ...... course \-vith senior teachers.

As per my knowledge, she/he is a genuine pupil/teacher who follows the Iyengar method.

Yours sincerely.

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

Iyengar Yoga News No.4 56 Winter 2003 YOGA RAHASYA

Yoga Rahasya is a quarterly journal on Iyengar Yoga and related sub­ jects, featuring articles by the Iyengars and other senior teachers.

In order to subscribe for a year, please send a request, along with your name and address and a cheque for £14 (made out to "IYA (UK)") to: '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 payment to ,India, because copies are posted from India and are sometimes delayed, and because there is occasionally a gap of more than three months between issues. If you need a receipt for your payment, please include a stamped, self-addressed envelope.

IYENGAR BOOKS/TAPES FOR SALE

Books Light On Yoga (new edition) £ 12.00 Astadala Yogamala vol.1 /2/3 £12.00 each . Yoga Rahasya (2 vols.) £10.00 Preliminary Course £8.00 A Matter of Health (by Dr Krishna Raman) £25.00 Yoga: A Gem for Women £10.00 Light on the Yoga Sutras £12.00 Light on Pranayama £10.00 Basic Guidelines for Teachers of Yoga £10.00 Yoga for Children £14.00 (available to teachers only)

Iyengar Yoga Jubilee videos (now at half-price): Teachers' Event + Question & Answer session (4 tapes) £20 General Event + Question & Answer session (4 tapes) £20 Full set (7 tapes) £3 6

CD-ROMs from the RIMYI (phone/email for prices) Yoga for You, Yoga for Stress, Yoga for Asthma and Blood Pressure

All prices include p & p in the UK. Please ask about postage to other countries. Make cheques payable to "IYA (UK)" and send to: Patsy Sparksman, 33 Ashboume Avenue, London NW 11 ODT; 020 8455 6366; [email protected]

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

The Jubilee videos and the following books are also available from Jane Comah: please make cheque payable to "IYA (UK)" and send to Jane Cornah, 12 Kirby Park, Win'al CH48 2HA, or e-mail details to [email protected]. The Ali of Yoga £ 10.50 Light On Yoga £12.00 Tree of Yoga £10.25 Yoga Pushpanjaii £10.50 Yoga Rahasya (2 vols.) £10.00 Yogadhara £12.00

Iyengar Yoga News No.4 57 Winter 2003 www.iyeng.aryoga.org.uk

IYA (UK) Website Local Classes Listings Service

City/Locality in which teaching ......

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

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

Teaching certificate held: ...... o Individual member of LOYA(UK) o Member of affiliated institute (please specify) ......

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

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

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

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

Please note that these listings will be automatically transferred onto the IYAUK website after uni­ fication. Please contact Martin if there are any changes to your listings ([email protected]) matters

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

~ n matters~ 32 CLARENDON ROAD LO NDO N N8 oDJ e nq u i ri [email protected] 020 8888 8588

Iyengar Yoga News No.4 58 Winter 2003 I EN R n s t t ute

OVER 50 CLASSES A WEEK including regular intermediate class­ es with senior teachers, children, pregnancy classes, Introductory and Junior Intermediate Teacher Training. WORKSHOPS AND INTENSIVES with visiting teachers: January: Bob Waters (UK), Lilian Biggs (UK) February: Christian Pisano (France) Iyengar Yoga Institute Maida Vale March: Corine 8iria (France) regd. office 223a Randolph Avenue London W9 1 NL tel 020 7624 3080 fax 020 7372 2726 IY'IMV is a company limited by guarantee Reg no 4431832 email [email protected] web www.iyi.org.uk charity reg no 1092322

East M,idlands Iyengar Yoga Group

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

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

The morning session is aimed at very new students, but aj,! standards are welcome Morning - £6 Afternoon - £7 All Day - £10

Saturday 27 March 2004 Jayne Orton Turvey Lower School, Turvey, Bedfordshire For general and intermediate students Morning - £7 All Day - £10

For details and bookings pl'ease contact: Rachel, Lovegrove, 105 Lower Thrift Street, Northampton NN1 5HP. Tel: 01604 638873 or email [email protected]

Iyengar Yoga News No.4 59 Winter 2003 COMPLETE YOGA NEEDS

Mats and rolls (from £9.00, 6 types) Mat bags (from £8.00, 3 sizes) Blocks, bricks and belts (from £4 .00) • T-shirts and sweatshirts (from £10. Back arch (£29.00) Blanket (£18.00) Books NEW ROYAL BLUE Prices exdude p&p. ~ Jt)/wlB 4mm THICK MAT ~ Jt)/wlB ONLY £9.00 + p&p Yoga Products Yoga Products Boxes of 8 - £72.00 + p&p

TO ORDER OR REQUEST FURTHER INFORMATION

visit aUf new online shop at: www.ruthwhiteyoga.com call: 0208 644 0309 or by mail: Ruth White Yoga Centre, Springclose Lane, Cheam, Surrey SM3 8PU

48hr delivery· Maximum delivery £10· Cheques paY1lble to Ruth White Yoga Centre Ltd· Credit cards accepted · Fax no. 0208 287 5318 YOGA HOLIDAYS IYENGAR YOGA Every Easter & Summer at Pen pont, Brecon, South Wal,es INSTITUTE with Sash a Perryman OF BIRMINGHAM

New fully equipped Iyengar Yoga Institute has an exciting programme of classes, workshops and events. Easter 2004: 3rd - 9th April Summer 2004: 21 st - 27th August £395 inclusive www.iyengaryoga.uk.com For further information please send SAE to: Sasha Perryman Cambridge Iyengar Yoga Centre 59 Norfolk Terrace, Cambridge CB1 2NG Tel: 0121 6082229 Tel: 01223 515929 [email protected]

Iyengar Yoga News No.4 ~ W~~2003 --~~--~~~------Practice and Enjoy With Julie Brown A new Iyengar Yoga instructional video

VHS = £12.99 + postage DVD also available ( discounts are available for bulk orders)

[f you are a beginner or a practitioner of many years, this video is a tool to help you 'Practice and Enjoy' your yoga at home as-we ll as in your class.

There are 5 sessions of 15-20 min each that you can use, incl ud ing a relaxation sess ion. plus limbering in poses to do at the beginning of each session.

Ju lie Brovm is a qualified senior teacher and has taught for over 20 years. She trains teachers and is a committed practitioner of Yoga

To order or for further information Call 01625 879090 or email [email protected]

YOGA HOLIDAYS IN WEST CRETE

25th May - 1st June 17th - 24th August

£385 (ex. flight) inclusive of: Ex [" n I n r Yoga teaching Guided walks - daily in May Delicious Cretan vegetarian food Peaceful hill village venue Modern hotel - swimming pool - lovely views Airport transfers/transport to lovely beaches

also available healing/massage treatments

Info/brochure - Margaret Rawlinson 01628 770796 Book through Footloose T 01

Iyengar Yoga News No.4 61 Winter 2003 Advertising rates I Sm a II Ad S. Iyengar Yoga ews is read by at least 2500 individual Iyengar prac­ YogaSupplies titioners. Rates for advertising are as follows: Inexpensive INDIAN YOGA BELTS, BAN DAGES, BOLSTER ' Full page: £75 SETS, PRANAYAMA SETS, H alf page: £40 ROPES for sale. Q uarter page: £25 Also eco-friendly Small ads.: 30p per word WEDGES, BRICKS.

ADVERTISING in Call 01 225 336 144 or e-mail Deadlines IYENGAR YOGA NEWS [email protected] T he deadline for the next iss ue of \\ ish to advertise in the next for price list. Iyengar Yoga News is: uf Iye ngar Yoga News, please all re t, phorographs or art­ Yoga weekend in Ullapool . [ gether with a cheque for 26th March 2004 with Richard Agar Ward, _ lrrect amount (made payable 29-30 May 2004. o 11' -\ (UK)') to: Contact Martin Hall for details. Y -\ (U K) clo Leza Hatchard N B. the Editorial Board reserves the t: 01571 855 360 _. \X odgrange Avenue, Ealing, rzght to refuse to accept advertise- e: martinhall @gorrell.co.uk London W5 3 Y I ments or parts of advertisements that rel ephone: 020 8354 3983 are deemed to be at variance with _-mail:[email protected] the stated aims of the fyengar Yoga Association (UK) All inclusive Yoga Holiday Casa el Mori sco, Sou hern Spain

with

danette Browne & Judith Ri chards

7th to 14th March 2004

JUDITH RICHARDS JANETTE BROWNE 020 8398 1741 020 8874 0175 [email protected] [email protected] www.yogadham.co.uk www.yogaloka.com

Iyengar Yoga News No.4 62 Winter 2003