Iyn 8

IYENGAR
YOGA N EWS
The magazine of the Iyengar Yoga Association of the United Kingdom
LIGHT ON LIFE
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ISSUE NUMBER 8 SPRING 2006
IYENGAR YOGA ®
www.iyengaryoga.org.uk
ASSOCIATION (UK) President: Yogacharya Sri B.K.S. Iyengar
IYENGAR ® YOGA N EWS - I ssue n o.8 - S pring 2 006

Editorial Board:
Debbie Bartholomew, John Cotgreave, Helen Dye E D I T O R I A L
Philippe Harari, Rachel Lovegrove This issue of Iyengar Yoga News focuses on Mr Iyengar’s
Printed by: Blueprint Press, Cambridge, on paper made using wood latest book Light on Life, published last Autumn. We
from sustainable forests and without the use of chlorine present an interview with Mr Iyengar himself and a
review of the book, based on a discussion with one of
® used with permission of BKS IYENGAR,Trade Mark Owner the co-authors, John Evans. We have also included a
Copy deadline for next issue (IYN no. 9): number of articles specifically on àsana practice and a
detailed report on Corine Biria’s menopause workshop
Ist July, 2006
at the Bath convention last summer.
IYN 9 will be published in September 2006
Articles, letters, adverts, photographs and Sadly, Lilian Biggs passed away last year. She was one of
illustrations should be sent to: Mr Iyengar’s earliest students in the UK and a central
Philippe Harari figure in the Iyengar community in this country; our
3 Finch Road tribute to Lilian starts on page 34.
Cambridge CB4 3RB
[email protected] One of the criticisms we have occasionally received
about Iyengar News is that there are too many words
and not enough pictures. One reason for this is that
SPECIAL APPEAL there is so much to say about Iyengar yoga and about the
work of the IYA (UK). Our other difficulty is getting hold
The IYA (UK) is a flourishing organisation but we are of appropriate high resolution images. If you have any
always in need of new people to get involved to help photographs that you think would be suitable, we would
run it. It is a ‘members’ organisation, run for and by be really grateful if you could send them to us - we
ourselves, and is dependent on people volunteering to would scan them and return them immediately and
help. In several places in this magazine, we have would refund the postage. If you do have any photos,
appealed to members to come forward: please send them to:
C Our current Treasurer is resigning in June 2006 and Rachel Lovegrove
we need a replacement (see page 46). 105, Lower Thrift Street, Northampton NN1 5HP
C We need someone to work with the Planning [email protected]
Committee to research accreditation for our (it is best to send them Special Delivery if you are mailing
teaching certificate (see page 46). them, or if you are able to e-mail them, please send them
C The Iyengar Yoga Development Fund (IYDF) needs as high resolution JPEGs).
two volunteers; one to run a charity project bringing
yoga to disadvantaged people in the UK, and another The Autumn edition of Iyengar Yoga News is produced
to help us set up an Iyengar Yoga Education and over the summer, but next year two members of the
Training Centre (see page 43). editorial board will be at the RIYMI for the month of
C And last but not least, we will be looking for a new August. We thought it would be a good idea to produce
Chair of the IYA (UK) - Judith Jones, the current the magazine while we are there and present a special
Chair, has described the role on page 46. ‘Pune Issue’. If you have any articles, photographs etc.
If you think any of these jobs might be for you, or for about visiting the RIYMI, or indeed about anything else,
anyone you know, then please get in touch. please send them to us before the 1st July.
C O N T E N T S
ARTICLES
2 Guruji Sheds Light on Life: Julie Adler interviews Mr Iyengar about his latest book
8 The Inward Journey: Philippe Harari reviews Light on Life in discussion with John Evans
14 Virabhadrasana I: Arti H. Mehta provides a detailed guide to this important pose
18 The Eyes Have It: Sallie Sullivan reports on a scientific study on eye-pressure and inverted poses
19 Tailbone - the secret ingredient: Brigid Philip passes on advice about this part of the body
20 Yoga and the Menopause: Kirsten Agar Ward provides detailed notes on Corine Biria’s workshop
26 Menopause Questions: Corine Biria answers questions on this complex topic
33 Pregnancy and Yoga: Judi Sweeting provides guidance for teachers
34 Lilian Biggs 1925-22005: a tribute to Lilian from her friends, family and students
38 Tales and Legend of the Sages in Light on Yoga: an extract from Corine Biria’s book.
40 A Home of our Own: how the MDIIY has managed to buy its own premises, by Margaret Ellison
REPORTS/ANNOUNCEMENTS
28 Bath Convention 2005: Richard Agar Ward and Cat Savage report
41 Yoga Show 2005: report and photographs by Janette Browne
42 Annual General Meeting 2006: date, time, location and agenda
42 First Aid for Iyengar Yoga Teachers: Alan Brown tells teachers about what qualifications they need
43 Iyengar Yoga Development Fund: a full report on progress made to date
44 Miscellaneous announcements:
News from Bellur
Professional Development Days 2006
National IYA (UK) Conventions
45 IYA (UK) Launches New Website: a guide to the new website
46 IYA (UK) reports from the:
Chair
Treasurer
Membership & Office Manager
MISCELLANEOUS
30 Events Listings: your guide to Iyengar Institutes in the UK

48 Classes at RIMYI: details and application form
50 Assessment Congratulations
51 Teacher Trainers and Courses 2006/07
52 IYA (UK) Merchandise
59 Yoga Rahasya: details and application form
55 Advertisements
60 IYA (UK) Executive Council
61 The Invocation to Pata¤jàli : John Youngman analyses the original Sanskrit
GURUJI S HEDS L IGHT O N L IFE
We publish the first part of Julie Adler’s interview with B. K. S. Iyengar in which
he talks about his latest book “Light on Life”.The interview took place in the
library of the Ramamani Iyengar Memorial Yoga Insitute (RIMYI) on the 11th July
2005. Also present were Stephanie Quirk, Carolyn Christie and Raya and Uma
Dhavale among others.This interview first appeared in the Fall 2005 issue of Yoga
Vidya, the Journal of the Iyengar Yoga Association of Southern California (IYASC), and in the
Event Book for Guruji’s October 2005 visit to Los Angeles.This interview is printed
here with kind permission of the editors of Yoga Vidya.
Y ou are often quoted as saying Light on the Yoga

Sutras was your crowning glory.
Iyengar is just a physical yogi.” Naturally I started with the
element of earth, the foundation, annamaya : the body
should be firm. So by now I’ve gone ahead… I don’t
One has to know that I was not born with the gifts of think others have reached this level. So it’s easy to criti-
yogic qualities. I had to sweat and struggle to know each cize, it’s easy to attack. But the depth of each àsana I’ve
and everything of yoga. So naturally when I finished the presented… I don’t think those who attack me know
book, I realized that a man who had known nothing on about it.
yoga or philosophy could test the subject well. So that is
the joy which I felt within me: I had no doubt that it was I started for physical well-being, and the first work which
a great work from an ordinary student. Not an academic, came was Light on Yoga. Naturally I had to deal with the
but a student who practiced without devoting his time to somatic system of the body, one of the elements of
somebody’s interpretations of somebody’s readings. nature. Then I wrote Light on Pranayama, on the vital
Without dependence on anyone, a pure, original book. body. Then Tree of Yoga, where the emotional upheavals
of human beings change, and how difficult it is to maintain
Now many years later comes this new book, Light on
Life…
As you go on practicing, new things do crop up... But

And then I learned how the five
definitely the Yoga Såtras are the foundation for these elements of the body - the
and any future thoughts. I have brought all the quantities
and qualities of nature into this new book; the properties breath, breath system, nervous
of nature and the qualities.
system, psychological system,
When I started yoga, I started only for health. That was somatic system - how these all
the only background I had. And then I learned how the
five elements of the body - the breath, breath system, function, and how they have to
nervous system, psychological system, somatic system -
how these all function, and how they have to be harmo-
be harmonized in the practice of
nized in the practice of àsanas . So that is the new light àsanas . So that is the new
which I got, which I present in this new book, which I elab-
orate for ordinary people to grasp. light which I got, which I present
Is Light on Life a synthesis of your life?
in this new book, which I
elaborate for ordinary people
Yes, this is how I’m connecting. All my practice and way
of living, I have brought it in a depth in this new book. For to grasp.
example, consider what some people said at first, “Mr.
Iyengar Yoga News 8 - Spring 2006 2
the practice with these upheavals... So I went from the say, who knows? Art is immortal, but the artist is not
physical body to the vital body, from the vital body to the immortal.
breath. Then from breath I came to mind in The Tree of
Yoga, and from mind to intellectual wisdom in The Yoga I have given so that people who work with that intensity
Sutras of Patanjali. Now the latest volumes of Astadala - that intellectual, mental and physical sweat - may go
Yogamala carry a great deal, more information, because forward.
there I come with my total views… And here in Light On
Life, within the restrictions of writing for the general There seems to be a rush to attain physical perfection,
public - to write a book within such and such guidelines, but the spiritual link is...
not more than so many words - -we have to present the
gamut of the practices and the experiences. You are mistaken, my friend. That is a mental reading of
people. The mind is completely full of dust. Is there a
Astadala Yogamala is ongoing, and naturally things will be spiritual sàdhanà ? That is my first question. If we do the
in depth there: it is for all my students. Challenges come; sàdhanà , do you experience the Self?
they have so many questions. So I thought, if I bring them
a book with all the views of the people, then if they go on The Self has no sàdhanà . So the very terminology which
reading, probably they will gain confidence in expressing people carry is in itself a wrong approach. In order to
their faith through their own experiences, what they understand the purity of the Self, the sheaths which cover
desire. There is a fear complex in people about answering the soul or the Self have to be cleaned.
such questions. I’ve tried my best to see that everyone
who practices has that capacity to understand, to stand There is no demarcation as you people divide (the
up to challenges. Because today nobody wants to work problem is not you, but some who divide), saying Iyengar
hard. Everyone wants to be a genius! yoga is a physical yoga - follow? If the temple is ruined,
do you enter it for a puja or prayer? Tell me. If it’s ruined,
Without perspiration, nothing can come. We have to no one wants to go there. But if bells are ringing, or
sweat and sweat. No art comes without sweating. Some chanting is going on, are you not attracted?
people misunderstand or misrepresent, and say that it
does not require that strain. But no art will come to a Similarly, this is chanting. We are doing all these àsanas
person graced by the Divinity, without sweating. So in as a chant, so that each and every part of the body, each
Light on Life, I covered the sweat I underwent. Not only and every cell, is purified. When that quality is developed,
physical sweat. When I speak of sweating, even I have to then the joy you should get by that is a spiritual joy.
sweat intellectually!
Then, how does one deal with the impatience from
People do not know whether the intellect will sweat or which many people suffer?
not, but it sweats because doubts are there. Doubts are
the pains of the intellectual sheath, which is also paining, I told you, the intellectual sweating is not there. I use the
crying with confusion… So I had to work hard, and I words, but if people don’t understand, what can I do for
tried, and I am happy. From nowhere in the field of yoga, that? Only physical sweat is the sweat? Mental sweat is
I reached a certain level, and I have brought something for not sweat? You don’t perspire, but other things happen.
people to go ahead from where I reached. Maybe my age You are the scales, the emotional scales. They sometimes
has put on the brakes, that I cannot work as I used to in go up, and sometimes go down. Then what are emotions?
the early days. So some will take it and proceed. Well, I They are tears of the mind, tears of the intelligence.
Body is, I say, the cover of Self; it is a bigger part of the geniuses or masters… Ask any person of high caliber, in
soul. As mind is a part of the soul, intelligence is a part of old age, “What are you doing?” Ask any professional
the soul, and also, the body is a part of the soul. All put dancer or musician, even a philosopher. They will say, “I
together, this is the soul: one cannot divide it. can’t play, but I am teaching; I am giving lectures because
I have no strength to practise.” But here is a man who
Divisions come because there is no harmony in our says, “I’m not teaching, I’m practising.” It’s a reverse scale.
movements, in our way of thinking. When harmony Understood?
comes, you can’t see difference.
You see me practising every day? In this situation, I prac-
A saint, does he not work? Then he goes to help people. tise. I could also say like others, “I can teach,” but I shut
He also undergoes suffering. Do you mean to say that he my mouth. And on the contrary, I am practising even
has no physical problems? How many saints have died of harder than I used to in my early days...
cancer? They have the power to bear it, that’s all. You and
I may not have the power to bear problems. So that’s Maybe you keep a mirror, a photo in your house. It may
why we’re finding some means to see that we can be clean for ten or twelve days; then dust will settle. If I
tolerate those problems, when we are very close to the neglect this, I will regress. At what time the regression will
Self. occur, one cannot say. I’m trying to hold on as long as
possible, so that this may not deteriorate further. So I’m
There is a difference between me and some other sweating even for this, so that the Self is experiencing.
There are two ‘I’s in us: one ‘I’ from the day the conscious-
ness starts functioning. Up to now at your age, and at my
age, there is no oscillation in that one single ‘I’: it is
stable… This one is a hidden Self. The other is a Self
which is transformed from the hidden Self. Two ‘I’s: a
Two ‘I’s: a single ‘I’ known as single ‘I’ known as the intuitive ‘I’; and the other one,
the intuitive ‘I’; known as the conscious ‘I’. It is the conscious ‘I’ which is
creating problems, not the intuitive ‘I’.
and the other one,
Self-knowledge is when you are in contact and doing
known as the conscious ‘I’. everything with the intuitive ‘I’. Then, you do the work
It is the conscious ‘I’ with wisdom and courage. When the ‘I’ of the conscious-
ness functions, then you are not sure of what you are
which is creating problems, doing, not sure of what you are saying, but you want to
please the public, and you say, “Now I’m very intelligent.”
not the intuitive ‘I’.
According to Patanjali, this is egoistic self and non-egoistic
self. The ‘I’ which does not oscillate [to each of us], it does
not oscillate to all of us. But we are ignorant of this, we
do not know. The ‘I’ which I use when I started talking,
who says, as a child, “I want this:” that ‘I’ to this ‘I’, is the
same ‘I’. But that ‘I’ stores something which forms into a
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conscious ‘I’. And the conscious ‘I’ is the one that is the Self has no form. God also has no form. But yet God
enemy, which puts up the screen for you not to see the does have form, so Self, too, has form. If we have not
hidden Guru of that conscious ‘I’: the intuitive ‘I’. understood this, we say it’s a physical yoga..
Now, you’re all doing the àsana , but you do not know if Now, on the earth are growing lots of trees, plants and
you are doing it with the conscious ‘I’ or the intuitive ‘I’. fruits. When they are tended, the results come faster;
Follow now? You are all doing it with only the conscious they grow faster. Otherwise, they grow slowly. So simi-
‘I’. But I do it with the intuitive ‘I’. For me, the conscious larly, in our bodies, the Self - the root for all movement -
‘I’ is subordinate; for you, predominant. you have to keep this root healthy.
So that is known as spiritual sàdhanà . Spiritual sàdhanà So what is the supply for that root? It is from the periph-
is in every walk of life, in every movement. You have to eral body. If the peripheral body does not function, the
study: is this the intuitive or conscious ‘I’? root gets dry. So, you can’t even speak of Self. Any plant
has to get its supply from the earth; when you are tended,
The intuitive ‘I’ cannot surface unless and until the periph- that means you’re supplying water for that plant to grow,
eral body of the soul is kept clean. That is why I say it is so the plant grows. But natural plants do not grow fast,
intellectual sweating. But nobody understands that there and some do not even bear fruit. And they grow wild. If
is an intellectual sweating, so people say, “physical they are tended, the word ‘wild’ will never be used. Is it
sweating” and they call it “physical yoga.” But to bring that not? Nature is wild, so you have to tame it.
physical body to understand, to do its job, is intellectual
sweating.
So ask any artist in the world who says, “I’m so old now, The intuitive ‘I’ cannot surface
I’m teaching.” Here I’m not guiding anyone: I’m guiding
myself. I shut my mouth, and what energy I save from my unless and until the peripheral
mouth, that energy I am using for my body to understand
more and more.
body of the soul is kept clean.
That is why I say it is intellectual
It’s estimated that now, over 2 million people are prac-
ticing yoga… sweating. But nobody under-
Yes, the numbers have increased. Many people do not
stands that there is an intellectual
know who Iyengar is. They have heard my name. Now sweating, so people say, “physical
at least they may see me, and see that I’m still alive.
sweating” and they call it “phys-
The funny thing is they know the blocks, the belts, they
know all these things. But they don’t know that it all came
ical yoga.” But to bring that
from here, from you. physical body to understand, to
Yes… According to the original texts, there are two types do its job, is intellectual sweating.
of praying to God - saguõa brahma and nirguõa brahma .
Nirguõa brahma is one who is free, he is no form, nothing.

That is why yoga came into the picture: so that the body have form, àsanas have no forms. To do without form is
does not grow like a wild virgin forest, in complete dark- very difficult. People need support.
ness, where you cannot see what is going on. Yogic
method was given so that some light can pass through, so In order to have the support, God comes into forms.
you might penetrate the dark forest of your body. Some may call the cross “God;” another keeps a liïga and
says it’s God. This is in order to get your mind saturated
And now when you look into the forest of yoga as an to that particular point or spot. Otherwise, could you
‘industry’… think of God without any formation? It’s so difficult to
grasp. That’s why they brought it into saguõa form.
No, I can’t interfere in this stuff…
If I speak of Brahma , what do you understand about
Some trees have got thorns… Some people take the Brahma ? Then why does Lord Krishna show his form to
benefit of it, and it has nothing to do with dedication, nor Arjuna? It is dealt with in the 11th chapter. These props
devotion. Why pay attention to these commercialists? are like forms to do àsanas . So we can call it saguõa
Nature is like that. There are intellectual needles, which brahma , these àsanas . Not everyone can do this inde-
make some people to prick: this pricking today is called pendently, nor can they sweat as I sweated to learn.
‘commercialism’ (laughs). If you are pricked, you’ll know:
you are attracted to buy, that’s all. I want to tell you why the Iyengar system exists. If I have
to say this from my own mouth, I will say definitely that
God made me to work like this, and God made others to when I used to give my public performances I was
make ‘commercial’ out of my props and all these things thinking that all audiences are gods. They are known in
(laughs). I don’t mind, but they do not even compliment, Sanskrit as aràdhya devata . Devata means God, so
that they have come from me. And that is known as aràdhya means fit for our prayers. So I was standing on
“intellectual stealing,” which comes in the third category the platform as an aràdhanà . As when we go to the
of yama: asteya . temple, they burn camphor and such - I was doing the
“camphor work” for these devatas who were looking at
These props as I have told you are saguõa brahma ,“here me in the form of àsanas . That’s why I made yoga.
is the form.” God has form, God has no form; so àsanas
Yoga became popular because I treated them as my gods,
those who came to learn from me. Though I’ve some-
times lost my temper with people, well, it is needed. You
know when you say Guru Brahma, Guru Viùõu , you
should know the meaning of that. People say Mr. Iyengar
That is why yoga came into the is rough, he hits people and all. What do you say about
Guru: Guru Brahma, Guru Viùõu , Guru Devo Mahesh-
picture: so that the body does vara ? That means: here is a trinity.
not grow like a wild virgin forest,
The term Guru involves a trinity of creation, maintenance
in complete darkness, where you and destruction. So naturally I have to hit when some-
thing is going wrong! Why should I pamper you, just to
cannot see what is going on. get your support on my back? So I have the quality of
Yogic method was given so that Maheshvara , the quality of Viùõu , and the quality of
Brahma, you can understand that.
some light can pass through, so
you might penetrate the dark Creator, organizer, maintainer, and destroyer. The Guru
has got these qualities. That is why we pray. I am not
forest of your body. hitting the person, I’m hitting the wrong practice which is
going on.
What did I say today when Stephanie was here? I said,

“When light is not coming to you while practicing yoga, I

don’t consider you a yoga practitioner.” You don’t know conscious I: when this asserts itself, the fall is certain. But
what is coming, what is not coming. What is right move- the intuitive I says, “Guys, don’t do it!”
ment, what is wrong movement. In your own body, if you
cannot steady it, then is it a yoga practice? The yogic text So, that purity takes a long time, for one to become a true
says that for those who practice yoga, the intelligence yogi….It is a slow process, and if you do not clean it away,
increases, yet I don’t see anything at all. then that dust may settle into your cells, making the mind
think differently, and the person to say, “I am old, I cannot
That means you have to be humble. What I am getting? do it.” The original ‘I’ does not say “I’m old.” If you know
What I am not getting? Why am I getting this at a certain those things, then your practice will be quite different
spot; why am I not getting the opposite, the other bank? from what you read in books, and what others say.
The given bank is receiving knowledge, why is the other
bank not sending it? And that is the beauty of the àsanas . To reach the true I takes long practice. Because dust is
It is not physical. It is an eye-opener for us to understand there, physical dust, mental dust, neurological dust, blood-
where I am, and where I am not. The intuitive ‘I’, not the occurring dust. There’s a wind inside, which gets polluted
conscious ‘I’. The ‘I’ that does not change from birth to by your thoughts, that it is individual or social or
death, that is the ‘I’ of which I am speaking. communal or whatever. They all go on adding to form
dust in the system.
(Carolyn asks…) Is this ‘asmità ’ the intuitive ‘I’?
See how difficult it is! One day’s negligence might take
Don’t use it. You don’t know what asmità is, so why talk eight days to clean away. C
of that?
I wrote Light on the Yoga Sutras without depending on

anybody’s correct terminologies, so why should I use the
word ‘asmità ?’The ‘I’ cannot even speak! So how can you
call it ‘asmità ?’ Is it the conscious ‘I’ that calls it asmità ? The
pure Self does not say, “I am asmità .” (laughs). So it’s a
really tricky and difficult subject. It tricks you and you have
to trick it (laughs).
Iyengar yoga became popular because I treated every-

body as the gods exist in them. So that is dedication; it
grew, it got popular on account of that. I never pride
myself that I am a first class performer, ‘come and see.’
Two or three people came to see me; from them, thou-
sands. Then my pupils carried on the practice honestly.
The senior students of mine are responsible for the popu-

larity of yoga. But regarding the question of asmità , I have
to see the other side of this also.
Remember that all my students are not yogis. They are

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

- because he came out of it. Many great people have
fallen. The grace disappears, and they fall. The pride, the

THE INWARD JOURNEY
Guruji’s most recent book, “Light on Life”, was published last Autumn.
Following a conversation with John J. Evans, one of the book’s co-authors,
Philippe Harari describes how and why it was written.
L ight on Life is subtitled “The Yoga Journey to Whole-

ness, Inner Peace, and Ultimate Freedom” and this
sums up the two key themes of the book: the destination
The kosas … include our energetic body (pràõamaya
ko÷a ), our mental body (manomaya ko÷a ), our intellec-
tual body (vijnà¤amaya ko÷a ), and our soul body
of the journey, and the practice of yoga as the means by (ànandamaya ko÷a ).When these bodies or sheaths are
which this journey can be undertaken successfully. The misaligned or clash with one another, we inevitably
book is about progressive integration towards the core of encounter the alienation and fragmentation that so
being. trouble our world.
Page 4
The journey of writing Light on Life started when John J.
Evans, who first met Guruji in 1978 and has collaborated
with him on many projects, and Douglas Abrams, who The first chapter lays out the yogic journey as guiding us
had co-authored books with a number of spiritual leaders from our periphery (our body) to the centre of our being
including Archbishop Desmond Tutu, visited Guruji in (our soul). Most people think of the ‘body’ as simply the
Pune for about 10 days. One possible structure for the physical body (annamaya ko÷a ) but in yoga, this is simply
book that someone suggested to them was to present the outermost layer encompassing the other 4 subtle
the yogic journey in the form of an external quest, rather bodies.
like a medieval knight seeking the holy grail.This metaphor
Spirituality is not some external goal that one must
suggests that the goal is always somewhere else and
seek but a part of the divine core of each of us, which
never where you are and it is a metaphor that does not
we must reveal. For the yogi, spirit is not separate from
fit yoga. Something that Geeta said suggested that they
body. Spirituality, as I have tried to make clear, is not
could keep the idea of a journey, but an inward journey,
ethereal and outside nature but accessible and palpable
and use the 5 ko÷as (the sheaths or levels of being that
in our very own bodies.
must be integrated and in harmony with each other in
Page 18
order to achieve wholeness) as a structure for the book.
By the end of their visit, the structure of the book had
been determined: chapters based around each the 5 Guruji goes on to explain how the eight
ko÷as are preceded by an introductory chapter entitled petals of yoga are
“The Inward Journey”, and followed by a final chapter encountered as we
called “Living in Freedom”, corresponding to Patanjali’s journey through the interior
final chapter, the Kaivalya pàda . sheaths (ko÷a ) of the body. He ends
the chapter by stressing that this spir-
itual inward journey does not involve a
rejection of the natural world. On the
contrary, to a yogi, the path lies entirely
within the domain of nature.
Chapter 2, entitled “Stability”, focuses on the

physical sheath (annamaya ko÷a ) and
consequently talks a great deal about the
practice of àsanas . It starts by defining the true nature of Guruji draws a distinction between a feeling and an
health and then goes into a great deal of invaluable detail emotion. Only human beings are capable of remembering
about how to practice the àsanas . There is a fascinating how they felt at a specific time. When this feeling is petri-
section on pain and a description of how, whilst striving to fied and retained in the memory it becomes an emotion.
reach perfection, yoga practitioners should be content Holding emotions in our hearts can be damaging because
with progressing in small steps. In this chapter, Guruji is the original feelings can return even when the circum-
exhorting us to practice the àsanas with our souls and stances that created them are long gone. The six
to see them as much, much more than physical exercises. emotional disturbances (lust, pride, obsession, anger
hatred and greed) are described; in the section on lust, for
Many people focus on the past or the future to avoid example, Guruji does not advocate celibacy but describes
experiencing the present, often because the present is sexuality as natural and sacred.
painful or difficult to endure. In yoga class, many
students think that they must simply “grit their teeth Yoga does not use the word power very often. Yet it is
and bear it” until the teacher tells them they can come implicit in all mentions of the ego.The ego seeks power
out of the àsana .This is seeing yoga as callisthenics and because it seeks self-perpetuation; it seeks at all costs to
is the wrong attitude. The pain is there as a teacher, avoid its own inevitable demise. To achieve that impos-
because life is filled with pain. In the struggle alone, sible end, it devises a thousand ruses. Sexuality is essen-
there is knowledge. Only when there is pain will you tially the beauty of birds nesting in spring. Is this nature’s
see the light. Pain is your guru. As we experience pleas- joy or is it a sin? But what has ego done to procreation,
ures happily, we must also learn not to lose our happi- to the harmonious union of complementary opposites?
ness when pain comes. As we see good in pleasure, we It has twisted it into an act of egoic self-affirmation. Lust
should learn to see good in pain. Learn to find comfort is self-validation through consumption. Control through
even in discomfort. We must not try to run from the the exercise of power. When the emergence of the
pain but to move through and beyond it. This is the human ego came into the world, it altered the act of
cultivation of tenacity and perseverance, which is a spir- procreation. It converted it to an existential proof of
itual attitude toward yoga. This is also the spiritual atti- being through an act of consumption, not consummation.
tude towards life. Page 87
Page 47
In the section on pratyàhàra , Guruji describes how the
The third chapter, “Vitality”, examines the energetic body energies created by practice (abhyàsa ) need to be
(pràõamaya ko÷a ), and focuses on the practice of matched and balanced by the prudence of detachment
pràõàyàma and on pratyàhàra (withdrawal). As a very (vairàgya ), so that the spinning and expanding energy
young man, Guruji was told by his guru that he was not generated by practice does not spin out of control.
suitable for the practice of pràõàyàma , but years of
intense àsana practice adapted and transformed his body Chapter 4,“Clarity”, is about the mental body (manomaya
so that he became capable of practising pràõàyàma . He ko÷a ), and in it Guruji talks about the inner
points out that workings of consciousness; this is really a
pràõàyàma is not chapter about ‘yogic psychology’. Yoga distin-
simply deep breathing guishes between what Guruji refers to as the
but is a technique for I-shape (aha§kàra ), which is our individual
generating cosmic vital awareness and identification with self, the
energy. He describes in mind (manas ), which has ‘cleverness’ as its
detail the importance specific quality, and the intelligence (buddhi )
and the benefits of which is reflexive and capable of discern-
pràõàyàma practice ment. This division of consciousness into
and how it is central to three par ts is reminiscent of Freud’s
dealing with stress and description of the id, the ego and the
other emotional superego, but it could be said that Freud is
disturbances. There is simply describing three components of
a very interesting mind ( manas ).The chapter ends with a
section here in which fascinating section on memory.

Memory is useful if it helps to prepare you for the Chapter 6, entitled “Bliss”, looks at the divine, or soul,
future, to know whether or not you are moving body (ànandamaya ko÷a ) and talks about the eighth
forward. Use it to develop. Memory is useless if it brings petal of yoga; samàdhi .
about repetition of the past. Repetition means to live in
memory. If repetition is taking place, then memory
retards the path of evolution. Do not live in memory.
Memory is only the means to know whether we are
fully aware and evolving. Never think of yesterday. Only
go back if you feel you are doing something wrong. Use
yesterday’s experience as a springboard. Living in the
past or longing to repeat previous experience will only
stagnate intelligence.
Page 144
In Chapter 5, “Wisdom”, Guruji looks at the intellectual Samàdhi has to come on its own. It is inexpressible.
body (vijnà¤amaya ko÷a ); the mind leads to thoughts You cannot even ask someone who has been in medi-
whereas the intellect leads to discernment and wisdom. tation, “Did you meditate for two hours?” How could
He describes how our individual intelligence (buddhi ) is he know? It is a state outside time. Meditation is going
merely an offshoot of cosmic intelligence (mahat ), which from the known to the unknown, and then coming
is the organising system of the universe, and how yoga back to the known. It is impossible to say I am going
can transform the mind. This chapter also covers the six to meditate, or I meditated for two hours. If we know
and seventh petals of yoga: concentration (dharàõà ) and it lasted two hours, we were in self and not in the Infi-
meditation (dhyàna ). Guruji stresses that meditation is nite where time, in the linear sense, no longer exists.
not something that we should do, but rather something This holds true even more of samàdhi . Nobody can
that we should achieve. say “I am in samàdhi .” One cannot talk or communi-
cate. Samàdhi is an experience where the existence
of “I” disappears. Explanation can only come through
the presence of “I”, so samàdhi cannot be explained.
Page 215
The concluding chapter of the book, “Living in Freedom”

explains that samàdhi is not a state to be lived in, but
rather a transformatory experience, and even after it has
been achieved the yogi still has to live in the everyday
world. It talks about the first two petals of yoga, yama and
niyama , and also has an
inspiring section on
savasana. Guruji points
out that we are only
aware of the passing of
time because of things
Where meditation is concerned, I am a purist. I must moving and changing;
be; I am a yogi. That does not mean there is anything achieving complete still-
wrong with attending meditation classes to relieve ness in ÷avàsana frees
stress and achieve relaxation. It is simply that as a prac- us from this. The book
tising yogi, I have to declare the truth; you cannot medi- ends with a few pages
tate from a starting point of stress, or bodily infirmity. describing some àsanas
Meditation is the Olympic final for yoga. that can be done to help
Page 183 achieve emotional
stability.

John Evans is at pains to stress that the material within the chapter on samàdhi was the opposite one. Samàdhi is by
book emanates entirely from Guruji himself, but it was its own nature indescribable and neither John nor
John’s task to get a very rough first draft down on paper. Douglas have got direct experience of samàdhi . Perhaps
As he says: “my job was to put something down in the most honest chapter would have been 30 blank
comprehensible English that in no way betrayed Mr pages, but what the book does is to put samàdhi in
Iyengar’s fountain of wisdom or dumbed down the context, not to describe the experience itself, but looking
subject”. Douglas Abrams contribution was a knowledge at it in the context of the overall inward journey, or the
of the demands of the publishers and the public. Guriji integrational aspirations of yoga.
made occasional deletions to the first draft, but more
often additions. Guruji’s deletions were immediately There are problems with samàdhi , as there are with
accepted, but his additions were submitted to the every other petal of yoga. For example, if someone asks
appraisal of the other two. As John explains: “Mr Iyengar the question of a saint, “Are you a saint?” there is no
is humility itself in this process; if you said ‘no Sir, that’s too truthful answer. As it is an experience out of time and
difficult for people to understand or it’s too abstruse’ space, with no historical record, what is the answer? If a
you’d hear nothing more about it but on important points saint says, “Yes, I am,” he becomes a non-saint, a liar in
he would try to explain it from a different angle so that that moment because he is not in samàdhi when he
we could incorporate it”. Geeta’s contribution to the replies. He can reply only from his present self. If he
book cannot be overstated; she read every draft chapter replies “No, I am not,” he is a liar too as he has touched
and made invaluable editorial suggestions. the state of samàdhi and seen the ultimate reality. It is
not a question that can be asked or answered.
After the book was published, Guruji wrote to John saying Page 216
that, unlike the three wise monkeys, one of whom had
covered his eyes, one his ears and one his mouth, the Guruji himself was keen to reach a wider audience
three authors had all looked, all listened and all spoken. As provided it could be done without compromising the
John says: “My English is better than Mr Iyengar’s, his yoga integrity of the subject. His whole life has been devoted
knowledge is better than anybody’s, and Doug with his to propagating yoga in its purest form and this book is just
editorial skills helped aim the book towards a larger a continuation of that. Naturally over the last 30 years, his
market”.This book is indeed aimed at a wider mainstream practice has deepened and matured, and he has a lot
audience, beyond Iyengar practitioners and even beyond more to say about yoga than in Light on Yoga, published
yoga practitioners - to make people think “what is this in the 60s. Guruji has said in interviews that if he were to
yoga?” The content of the book all comes from Patanjali write Light on Yoga again, there are things he would like
and Guruji’s own practice; John and Douglas were there to put in that are not strongly presented there, things that
to help put this down in writing for the general public to he has had a lot of time since then to think about and that
read. But as John explains:“this was a very difficult stretch, he feels are essential to a knowledge of yoga. This book
like hanumànàsana . The guõas , the elements and their collects together these thoughts, many of which have
subtle counterparts and the evolution of nature are very appeared in interviews and articles, into a single illumi-
difficult to explain in modern terms. Sometimes I felt in nating volume.
that hanumànàsana stretch I was ripping mental liga-
ments. But eventually, by going at it again and again I think This book challenges the reader to think for themselves,
we managed that stretch; we managed to keep that and does not present a potted wisdom that would be
quality.” avidly swallowed but immediately eliminated. There is a
danger that people who do a lot of bodywork, including
A lot of good material ended up in the waste paper bin yoga teachers, can become intellectually passive. We have
in order to keep the book to the right length. This was to discover the asanas for ourselves, even though we are
very much written as a book to be read through, and not taught them in class by a teacher, and thinking is the same
a reference book, and in this, the authors have succeeded; process. We have to discover for ourselves the meaning
it is extremely clear and easy to read, and expresses of yoga so that it comes alive for us, even though it is
complex ideas with stunning clarity. guided thought. As John says: “Someone can’t do an
àsana for you so that you get a benefit. In the same way,
A problem the authors had in chapter 2 on The Physical other people’s thoughts do not benefit us in quite the way
Body was too much material, whereas the problem in the we tend to think they do. It’s what we think out for

ourselves that brings the real benefit.We can digest it and The book also contains several anecdotes about Guruji. It
eventually integrate it. The aim of this book is to make is not an autobiography but contains descriptions of
people actually think for themselves instead of bamboo- personal experiences that illustrate the points being
zling them with arcanities”. made. John explains that one advantage of having the
book partially written by somebody else is that Guruji
In 1979, an accidental injury forced Guruji to re-learn his would not have, out of modesty, put certain things in
yoga and his own practice. John was in Pune just before about himself.These little anecdotes sprinkled throughout
the accident and then just after it, and says:“since I was an the book serve to leaven the text and create a personal
absolute beginner, except for the fact that one knew he interest. It’s not that Guruji was not willing for them to be
had an accident, I wasn’t myself aware of the difficulties he known at all; it’s that when he writes he sits down to
was going through. It wasn’t as if to the naked eye he explain the subject and it is not his nature to put in
suddenly was a physical wreck. He very much kept inside personal details. As Guruji kept saying throughout the
the sensations of pain and difficulty he was experiencing, writing process,“the book is not about me”. But the book
and just worked away, and I didn’t know enough to see a does provide a very strong impression of Guruji’s own
difference or to see the struggle. It was not something inward journey, and the stories about his own life and
that was generally talked about. He turned misfortune struggles serve as examples to us.
into something good because it forced him to re-learn
things and enabled him to get back the freshness of being As for myself, I am often reluctant to declare that I am
a beginner and that helped him to avoid the mistake of a yogi. I can only say that I am on the path, and am very
pulling up the ladder behind him. He was forced by the near. I can say I’m a forerunner no doubt. I am near the
accident to go back, in his terms anyway, to the bottom goal, let it come on its own. I have no motive. I had lots
rung so he never forgot to keep the bottom rung on the of motives in the early days. I have no motive now. My
ground for the lowliest invalid or the poorest practitioner. motive is only to continue what I learned so that I may
He turned that misfortune to our advantage and used it not slip back. It’s not an ambition, but I do not want to
to deepen his own penetration”. The wisdom and insight have a fall - anavasthitattva . And I do not want to
gained during this period is not contained within Light on develop the character of tamasic nature in my system,
Yoga, which was already a classic text by that time. Light that’s all.
on Life is truly an up-to-date representation of Guruji’s Page 216
practice and philosophy.
One of the aspects of his life that he does talk about in
the book is his relationship with his wife, Ramamani.
Astadala Yogamala 2 begins with a tribute to Mrs Iyengar
and John remembers correcting the English on that and
hardly touching a comma, because it was just straight
from Guruji and read absolutely perfectly.
Guruji’s absolute adherence to the practice of yoga shows
I had a passionate marriage, and if my wife, Ramamani,

was alive today the intensity of our feelings would be
undimmed. Often one partner in a marriage will pursue
yoga or another spiritual path, and they will leave the
other partner behind. They must not. They must do
whatever they have to in order to bring the other
partner along or to always return to the other partner.
This is the only way to keep the marriage strong.
Page 87
the difference between faith and belief. We tend to use

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

faith, but that didn’t mean acting on untested premises; it
meant having the courage always to go forward, to Yogic fire (yogàgni ) exists in a latent or pristine
explore, to test, to question, to find out for himself and state in everyone. It has consumed my life. But
then to go further and further intelligently, in incremental
nothing is accomplished forever. If I let cool ashes
steps, both as teacher and practitioner. That is acting on
faith, it is not living one’s life according to a set of pre-
cover my fire through carelessness, arrogance, or
existing beliefs, which are based in the past and are laxity of practice, the fire will lose its trans-
bound, at some point, to lead one astray. Guruji’s faith is forming heat. I have not retired and I never shall.
best expressed in his own words at the conclusion of this I will always keep the inner fire burning.
wonderful book.
C That is why practice (sàdhanà ) cannot be
stopped. Of course I age and regress at certain
levels. But my body and mind are the servers
and followers of the soul. The unity of these
three gives me the right to call myself a yogi. But
even though I am on a spiritual level, I will never
say that practice is not required.
I am old, and death inevitably approaches. But

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

was already in his seventies, that given another
ten years, he would be a great artist. I salute his
humility. Let me conclude by quoting the words
of the Spanish artist Goya who, in the seventy-
“Light on Life” is published by Rodale books eighth year of his life, when he was already deaf
and is available from the IYA (UK) - see and debilitated, said, Aun aprendo - “I am still
learning.” It is true for me too. I will never stop
page 52 of this magazine. We are grateful to
learning, and I have tried to share some of these
the publishers for allowing us to print lessons with you. I do pray that my ending will be
extracts and photographs from the book. your beginning.The great rewards and the count-
less blessings of a life spent following the Inward
Journey await you.

VIRABHADRASANA I
Arti H. Mehta gives a detailed guide to this important pose.
This article is a compilation of Guruji’s teaching during
his 80th birthday and the Silver Jubilee celebrations
of the Ramamani Iyengar Memorial Yoga Institute.
It was first published in Yoga Rahasya, vol 9 (4), 2002.
Yoga Rahasya is the offical journal of the RIMYI,

Please see page 59 if you would like to subscribe.
G uruji tells us time and again that while performing

any asana, observe what you are doing, observe
what is happening - unknowingly. He always tells us to
Going into vãrabhadràsana I
Spread the feet apart and turn the right leg outwards and
the left leg in.Turn the trunk completely to the right side.
reflect on our actions. Most often than not, we are satis- Keep both the knees straight.
fied with doing the pose but we have to learn to do the
asana - wherein there is complete engrossment - i.e. a Front leg
meditative state. Guruji does not use the word “medita-
tion” but he has made us go into that state in whatever
asana we are doing in his presence.
However, we are unable to achieve the same during our

own practices. Guruji’s knowledge about the human body
and mind is unimaginable.Without looking at the student,
he can rightly state what exactly we are doing or not
doing in any asana. In this article, we have compiled how
the mind and attention wanders and the common errors 8 The leg that is in the front drops.
that we tend to make while doing vãrabhadràsana I . And, 9 Broaden the inner edge of the heels.
how to adjust ourselves to attain perfection in this àsana . 8 When you start to bend this leg at the knee, observe
This article has to be read in conjunction with Light on the inner portion of this foot. As you bend, the region
Yoga and Yoga in Action. between the arch and the edge of the heel shortens.
9 Prevent this shortening by lifting the sole of the foot
“Vãrabhadràsana I is the first step for and then extend the arch of the foot towards the
heel before placing the complete foot on the floor.
all backbends. If you do not know how This brings life in the leg.
to do vãrabhadràsana I correctly 9 The quadriceps muscle of the front leg (right leg)
then you will never be able to learn turns in then the left side of the chest turns forward.
8 The inner portion of the upper thigh of the front leg is
backbends in totality - even if you are dull as if the container is moving towards the content
doing them. But if you capture the of the leg.
9 Push the content to feel where the container is.You
total of vãrabhadràsana I observing will then notice how the tailbone rotates. If you feel
part by part then you can transmit some pain in the leg then turn the outer chip of the
knee of the back leg towards the middle of the knee
those adjustments from vãrab- for the pain to disappear.
hadràsana I to the backbends.” 9 The space between the kneecap and the knee joint
of the back leg should be lessened as you bend at
B. K. S. Iyengar the knee of the front leg.
The tongue slightly towards the middle line of the leg by
8 The tongue goes up when you bend the knee.The root releasing the buttock which is stuck to the tail-
of the tongue is your enemy as it goes into the throat bone.The outer kneecap moves in and there is no
and closes the windpipe making breathing difficult injury.
9 Keep the top of the tongue passive as you bend the
knee so that the root does not jam the throat. Do The feet
÷avàsana in the tongue. 9 Broaden the skin of the foot and touch the outer
corner of the heel of the foot of the leg which is
Back leg back on the floor.
8 If the edge of the 8 The little toe of this foot rests on the second toe.
mound of the big toe 9 Create room on the outer side of the little toe.
is touching the floor 8 If you observe the feet of the “front leg”, you will find
then it indicates a that the heel tends to move in more than the sole.
fear complex. 9 The sensation felt on the heel has to be retained
9 Open out all the when you bend the leg.
toes and see how 9 The skin on the bottom of the foot should be spread
the energy is felt in out
the same line through the entire leg. 9 The sensory nerves should take the motor nerves
8 The inner leg is dull. back along with the entire gross body.
9 Lengthen it and observe how the waist turns evenly. 9 Bend the knee of the “front leg” by touching the
8 You lose your attention on the knee of the “back leg” inner and outer plate of the heel evenly on the floor.
when you bend the knee of the front leg.
9 Maintain your attention on the “back leg” and see Adjusting the bottom of the foot to adjust the complete
how the leg retains its power and potency. leg
8 Observe the inner portion of the upper leg.The skin in 8 The energy in the upper portion of the “back leg”
this region tends to move outwards. moves upwards while the energy in the lower legs
9 Move it inwards towards the flesh.The way the skin moves downwards.The mound of the big toe moves
touches the flesh, your intelligence is sharpened in towards the floor while that of the little toe moves off
that region. the floor. The back of the heel does not touch the floor.
8 The outer portion of the bottom edge of the foot lifts This is contradiction in action.
up. 9 Broaden the mounds of sole of the foot of the “back
9 Your attention should be on the bottom of the outer leg” from the big toe towards the little toe. Also,
ankle and the skin should be extending towards the touch the heel bone.The upper leg then turns in and
heel. As the heel descends, the calf muscles open the energy moves uniformly in the entire leg.
and the outer calf muscles move in.
8 Watch the lateral side of the muscles of the shin. It
drops outwards, moving away from the body, away “The intelligence has to flow in one
from the consciousness.
line in whatever asana that you are
9 Move the bottom portion of the shin bone (just
above the ankle joint) towards the back of the leg. doing.That is known as ekàgratà ”
You may feel pain on the outer side of the bottom
of the shin.This is right pain which educates you.
8 Don’t rest the buttock on the tail bone. Turning the trunk
9 Release the buttock (of the leg which is behind) 9 Turn the muscles on the lateral side of the shin of
from the tail bone. the “back leg” circularly inwards so that the trunk
The knee cap turns on its own.
turns in more and 9 The centre of the ankle joint of the “back leg” should
the pain lessens, be lifted up.The motor nerves should feel the skin of
9 Turn the outer the ankle. Ascending the ankle, revolve the lateral
chip of the knee thigh muscles (especially the bottom of the thigh)
of the back leg from outside inwards.
Knees 9 The mounds of the toes of the “back leg” should be
9 Broaden both your knees. Feel the inner and outer spread.
knee. Are they parallel? As you bend the knee, the 9 If the big toe of the “back leg” is moving towards the
inner portion of the knee moves down. If the inner floor then move the energy to the outer side of the
knee is down, the head of the toes are rolling in. foot bone. To do this, raise the inner portion of the
Open the toes and the inner knee bone goes up. knee cap of the “back leg” and the energy will shift
automatically.
Calf muscles 9 Rotate the “back leg” along with the knee from
8 The inner portion of the shin bone of the bent leg is outside inwards as you bend at the knee of the
straight but the calf muscles protrude out like a “front leg”. The groin should also be rotated along
balloon.They move penetrating. with the leg. Then, there is no chance of any injury
9 Pound the ankle joint to the ground (slightly turning to the knee.The load comes on the knee when the
it in), nail it down and then stretch the top of the groin does not turn in.
outer leg.The leg will be stable there only if the intel- 9 The middle of the thigh of the bent leg should be
ligence is stable. parallel to the floor.
9 Observe the skin on the bottom of the arch. Create
life in the skin of the arch where the flesh and the
skin become harder. The skin and the flesh at the
arch should be in contact and then spread the skin “In motion there is flexibility.
and the flesh (like ironing a cloth). The leg then In action there is rigidity.”
becomes very stable.
9 Observe the middle of the inner calf muscles of the
“back leg”.These are the muscles which move, which
grip, which extend and expand. These are the The groins
muscles which work for the backward bending 9 Turn the groin of the front leg from outside in.
àsanas. 8 Watch the mounds of the toes of the back foot when
9 Broaden the calf muscles of the “back leg”. you turn the groin of the front leg.The mounds narrow
9 Broaden the mounds.You have to be on the heel of
Bending the knee of the front leg the front foot and not the sole to broaden the
9 Maintain the length and girth on the back of the mounds of the toes of the “back foot”.Then you can
knee of the “back leg” as you bend at the knee of the easily adjust the back foot. Introspect and try to get
front leg. Also “lock” the top of the knee-cap. the same movement on both the legs.
9 Move the groin of the “bent leg” to reach towards 9 Make the bottom of the groin of the bent leg
the inner bank of the calf muscles and you feel light- passive. Drop the groin.The groins should drop even
ness in the àsana. when you lift the arms up. There is instability in the
9 As you bend the knee, on the outer side of the pose when the groin is lifted up.
thigh, the energy moves towards the knee while it
moves away from the knee on the inner side of the Spine
thigh. Move from the groin towards the inner knee 9 When the right foot
(and not the outer knee) as you bend at the knee. is turned out, the
The energy is balanced evenly on both the banks of left side of the waist
the knees. should move away
9 The outer side of the “socket” of the “back leg” from the spine.
should move towards the groin of the “front leg”. 9 Release the skin
The more you rotate the leg, the greater is the light- from the spinal
ness felt on the leg. column to move
9 The weight should be felt firmly on the centre of the towards the
sole and the heel of the bent leg. periphery, let it not
9 The tailbone and the sternum should be brought in rest on the spinal
line to each other column.

Arms the forearm towards the wrist on little finger side of
8 If your wrists are light after the palm.
you have stretched your
hands then it means that Fingers
there is darkness there. 8 The skin of the outer edge of the index finger, from the
8 The intelligence is jarring nail to the first knuckle, is dead.
on the back of the upper 9 Stretch the skin from the first knuckle towards the
arms but there is no sensa- nail and observe how the trapezium, the shoulder
tion on the front of the blades and the deltoids start working.
arms;
9 Observe the middle of Shoulder blades
the “thumb side” of the 9 Before taking the arms up, turn the palms up and
forearm (which is the then stretch the shoulder blades towards the thumb.
pole star of the hand) and make the inner Move the shoulder blades away from each other as
consciousness to feel the skin there.Then the shoul- you move the arms up. Space is created between
ders go down and the lightness is felt on the back of the shoulder blades for the arms to move up easily.
the upper arms (where the intelligence was initially
jarring). Elbows
9 From the pole star, move the skin back and stretch 9 Stretch the arms by locking the elbow joints. Open
the rest of the arm forward.You are closer to the self the palms so that the energy does not block there.
and the arm is also closer to the self. 8 The energy moves down towards the triceps at the
8 This pole star drops when you take the hands up. back of the head of the elbow joint while the energy
9 Keep the pole star stable as you take the hands up. moves up in the rest of the arm.
The skin and the bone should run parallel to each 9 Let the energy at the head of the elbow joint also
other. move towards the thumb.
9 The eye of the elbow is the brain. Open the eye of
the elbow and lift your arms up without dropping
“Wherever you feel lightness, there the skin there.
is darkness in there.Your intelligence
is dense where there is heaviness.” Wrists
9 If you cannot join the palms, keep them away but the
wrists should be vertical and parallel to each other.
9 The arms can be lifted up further by stamping the The inner wrist should also be parallel to the outer
heel of the bent leg and sending the energy from the wrist.
front towards the back of the heel.
9 The arms can be moved up further by doing Deltoids
tàóàsana on the back of the knee of the “back leg”. 9 Extend the arms to the side
9 The arms have to be stretched from the back of the and release the head of the
floating ribs and not the frontal portion of the deltoid
breasts. 9 Lift the arms up by main-
9 Observe whether the flesh or the skin has lost its taining the softness in the
potency when you take the arms up ? If the flesh has deltoids
become dull, then stretch only from the inner flesh. 9 When you turn the palms
If the skin has become dull then lift only the skin up up, the sensory nerves of the
without touching the flesh. deltoids must dip towards
9 The palms become rigid if they are tensed. Do not the relaxed motor nerves.
let the middle of the palm cave in, let it move out. The arms then get longer.
8 You loose the sensitivity in the inner upper arms and 8 The deltoids must not sink into
the inner elbow at the joint. the shoulders.
9 Keep the skin in contact with the flesh.Then, stretch 9 Lift them. Lift the arms from the outer collar-
both the skin and the flesh only from the bottom of bones. C
T H E E Y E S H A V E I T
Sallie Sullivan was attending classes at the RIMYI in Pune when a team of scientists led by
Dr Krishan Raman, author of “A Matter of Health: Integration of Yoga and Western Medicine
for Prevention and Cure” arrived to collect data on eye pressure in inverted asanas.
She presents a preliminary report of their findings.
N ovember is a quiet month in Pune, except for Diwali,

and hence a good moment to carry out an investi-
gation into pressure in the eyeballs (IOP) in ÷ãrùàsana . A
quickly when they came down. My eye pressure stayed up
a bit longer than some, but came back to normal when
re-tested soon after. And that was supposed to be the
team of ophthalmologists took volunteers in groups to end of the experiment.
test.We had to fill in a fairly detailed medical and personal
questionnaire before submitting to an eye check similar to Then they looked at sarvàngàsana also.So we all had to
the process when you go for new glasses.Then the inter- return to do sarvàngàsana and halàsana in the same
esting bit began. We had eye drops to anaesthetise the way. Guruji predicted that in halàsana the IOP would
eyes and our IOP was tested by touching an instrument be less, which proved correct.
against the front of the eye ball. Next we went up into
head balance, in relays - our IOP was measured immedi- Apparently there was not much difference in the pressure
ately in the pose, after five minutes and finally after whether or not the experimenters released the back of
descending from the pose. It felt quite odd, seeing some- the volunteer’s head away from their neck in plough pose,
thing approach one’s eye, knowing that it must be (an adjustment they did routinely for us in my group).
touching, yet not feeling anything. Sarvàngàsana flat - without the usual blanket support
under the shoulders was also done - but it did not
The findings have not been published yet, I believe (we produce the highest eye pressure.
guinea pigs were promised a copy of the report), so what
I say about the results is purely anecdotal - it is what we It was fascinating to be present while this ancient art of
gathered at the time for individuals at various times. yogàsana was put to the test and to see some of Guruji’s
Seemingly everybody had increased IOP in ÷ãrùàsana , observations borne out by modern scientific methods.
which rose as they stayed and fell back to normal quite C
Dr Krishan Raman, MBBS FCCP, combines Western medicine and

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

TAILBONE: the secret ingredient
Brigid Philip passes on advice about working this important part of the body
D o you have top thighs like stuffed sausages with

bulging poorly defined buttocks (a wooden immo-
bile area), and hip and or lower back problems? Or are
your thighs and buttock muscles wasted? Do not despair
a way forward may be at hand. Try the magic tailbone
work.
Helping someone with a bad hip problem in medical

classes in Pune during my last two visits involved a lot of
work on the tailbone. This is an area of great practical
confusion to me (and no doubt to many beginners)
because where is mine exactly? What shape is it (it
Clearly with this work in mind, and realizing that not all
doesn’t quite feel like the pictures)? How does it relate to
can have a good grasp on tailbone work, Guruji gave
my sacrum? Can I actually feel it in my practice? What do
some detailed instruction in basic poses in the following
I do when understanding an instruction (e.g.tailbone in) -
general classes, and at Geetaji’s course. Lucky us! He said
is it correct, and how does it relate to the other work I
that we need to think of the head of the tailbone and the
attempt? Guruji gave me a wonderful tip telling me that I
tail of the tailbone as distinct. The sides of the tailbone
also needed to learn this work too, which was why I was
should be long and the tailbone should draw up into the
helping. I was definitely incentivised!
spine to energise the whole body (the kundalini effect).
Two poses he concentrated on were trikoõàsana and
In the medical class we struggled in a number of poses pàr÷vottànàsana.
using rod, bolsters, pillows, and weights to bring a very stiff
tailbone in/forward.We learnt ràjakapotàsana with hands Trikoõàsana - knees must be level, same distance from
on ropes, knees on bolsters and a big weight on back the ground, with front leg outer hip in line with outer heel,
thighs and tailbone.We tried to lift the very heavy trestler and back leg iliac crest in line with back leg heel. Extend
in prasàrita the sternum and the intelligence goes up, adjust the tail-
pàdotànàsana bone to sternum, and sternum to tailbone.
head up, with all - The tail of the tailbone has to be in, underneath the
the weight on the head of the tailbone, before going into the pose (as in
lower sacrum all standing poses).
area.We learnt to - Front tailbone draws back, back tailbone draws
lengthen the back forward so narrowing and lengthening the tailbone,
leg muscles and which then draws up. Don’t lose focus on the tailbone,
tendons. The as this is what releases the chest.
result was - Sides of the tailbone also lengthen and lift up.
improved move-
ment in the lower Pàr÷vottànàsana - front leg calf rotates inside out, back
back area, and leg calf inside out, and don’t make a fist of the navel.
better muscle C - Going to the right, right side tailbone must be like a
tone in the legs wall.
and buttocks.This - Sides of the tailbone must be longer than the centre
allowed the (also true for paschimottànàsana ).
upper back to
work well and Well that is very clear, and all I need to do now is to keep
the chest to remembering to focus on my tailbone to continue to
open. harvest the benefits! Why not try it yourself? C
YOGA a nd t he M ENOPAUSE At the IYA (UK) national convention in Bath, 2005, Corine Biria gave a
very interesting and thorough day on the menopause for Iyengar
teachers and trainee teachers.
Kirsten Agar Ward presents a set of notes from that day.
WHAT IS MENOPAUSE? 5) Hot flushes
The menopause is defined as 6) Nerve problems
the time when the periods 7) High blood pressure
don’t occur for 9 months at a In the workshop, Corine looked at each of these areas in
stretch. It usually occurs turn:
between 40 and 50 years of
age. Irregular periods and less 1. FATIGUE
abundant periods are signs of
its onset. Pre-menopause is 1a) Head fatigue
the time of life between This is a result of the change in the lower abdomen.
having regular periods and According to yoga there is a relationship between the
the absence of periods and abdomen and the brain as there are glands in both. Inver-
this can last 5 to 6 years. sions help as they improve the blood supply in the brain.
Menopause proper is when a Thus ÷ãrùàsana , sarvàngàsana , halàsana , setu bandha
new hormonal balance sets sarvàngàsana with their variations should be practised.
in. In this latter phase one can
lose the ‘inner touch’ if one We spent some time looking in particular at
remains motionless and this sarvàngàsana as throat congestion can be a common
can result in osteoporosis. problem during pre-menopause as, if the uterus is hard
There can also be physical then the throat is hard so care must be taken to add
disturbances - the thyroids more height of supports (eg foam blocks and 4 blankets)
and adrenals become hyper- so that the neck is slanted and released. One can see if it
active and the ovaries less is correct by observing the student’s eyes. Add more
active, which can result in hot height until they do not feel they are choking or use two
flushes, high blood pressure, bolsters. Hardness in the neck can also be a problem; it
insomnia, obesity, headaches, must always be very soft because by this point we control
loss of balance and emotional blood pressure and the mind and emotional state are
disturbance, including anxiety steadied. Niràlamba sarvàngàsana is very helpful to
and depression. release the back of the neck. It should feel as if the brain
is moving away from the forehead, as if there is a weight
YOGA HELPS on the forehead - this comes from the correct movement
Yoga quietens the nervous system and brings balance. in the nape of the neck. To do this, unfold blanket once,
However, the sequence and way of practising are both then pleat into three sections then place the number of
important. During the menopause proper one has to do blankets normally used but folded like this widthways
everything in practice, touch all the corners of the body. close to the wall so there is just enough room for your
In the pre-menopause phase one may have to be soft in head (not quite touching the wall). The toes go on the
one’s approach for example if suffering hot flushes and do wall at first then the top of feet. First adjust the armpits to
more at other times, eg if the body is aching. fully open, rotating the arms out, then adjust the neck by
taking hold of the head and elongating towards the crown
SYMPTOMS OF MENOPAUSE - this immediately brings peace. NB this latter pose is not
1) Fatigue (in head, abdomen and/or thighs) helpful if a person has a neck problem.
2) Bleeding
3) Stiffness 1b) Abdominal fatigue
4) Swelling/heaviness Abdominal fatigue means that the abdomen is squeezing
and dropping. One has to get an opening feeling in the 2. BLEEDING
abdomen but without irritation. Thus the standings have In the pre-menopausal phase bleeding can increase and
to be done diagonally (but backbends avoided): ie the frequency of periods can increase. However, techni-
trikoõàsana , pàr÷vakoõàsana , ardha chandràsana , vãrab- cally bleeding is only a real period if it occurs after ovula-
hadràsana II , vãrabhadràsana III (with support). It is tion. When there is bleeding which is not after ovulation
important to check that the abdomen does not contract; one can do inversions. Baddha koõàsana in ÷ãrùàsana,
it must be opened before it can be relieved. Also the baddha koõàsana in sarvàngàsana and chair
throat must be elongated (teacher can lift chin if neces- sarvàngàsana are all helpful if done correctly so that the
sary), but if there is a neck problem look at the floor. abdominal organs are levelised. Usually the problem of
increased frequency of periods goes away after three
To do standings diagonally, have front foot on front edge months. Daõóàsana , baddha koõàsana , upasviùñha
of mat and back foot on back edge. Ideally use a trestler koõàsana , L-shaped svastikàsana and pàr÷va
or acorner of a table keeping the support of the angle for sarvàngàsana with bench, all have a drying effect.
the tailbone. Alternatively have the back to the wall, back
foot against wall and front foot on front edge of mat, high For irregular periods one needs to balance glandular
brick for hand, and revolve and elongate top hand on wall. problems and relax the abdomen, minimising the inner
Alternatively angularly face the wall, back heel on back of irritation. Corine gave us three programmes:
mat and front foot to wall, teacher’s knee in tailbone. For
pàr÷vakoõàsana use a lower brick, teacher stands behind 2a) Programme for too frequent periods:
with hand on inner bent leg thigh and knee in tailbone, Cross bolsters
other hand in ribs and lift up. Do ardha chandràsana Pårvottànàsana
from trikoõàsana then place lifted leg on a tall stool, Supta vãràsana (with bolsters)
teacher stands behind and holds inner thigh heavily, use Matsyàsana
outer thigh/hip in student’s hip to move their outer Vãparita daõóàsana (with support for buttocks and
buttock towards their back leg. Alternatively if there are brick)
two teachers, one holds ribs underneath, raises, elongates Matsyàsana in vãparita daõóàsana
and turns, the other holds student’s lifted leg far back out Jànu ÷ãrùàsana
of line. Student wraps arm round helper. Parivçtta jànu ÷ãrùàsana
Paschimottànàsana with brick
1c) Thigh Fatigue Upasviùñha koõàsana (sitting & lateral)
In this case don’t insist too much on standing poses - Parivçtta upasviùñha koõàsana
ardha chandràsana and utthita hasta pàdànguùthàsana Baddha koõàsana
can be done. Supta pàdànguùthàsana (side) is helpful - Supta baddha koõàsana
take side leg to floor with belt then strongly revolve hip
towards floor, so there is full elongation on inner thigh of 2b) Programme for too frequent and too heavy periods
lifted leg. If a helper is available they can have a double (only to be done after the third day)
looped belt round ankle and round top groin of student’s Baddha koõàsana (L-shape)
(right) lifted leg and pull away from trunk, with right hand Upasviùñha koõàsana (L-shape)
press down their left hip, hold student’s inner ankle with Baddha koõàsana (sitting with props)
other hand. Alternatively one can have foot diagonally Upasviùñha koõàsana (sitting with props)
under student’s lifted leg buttock instead of the belt. It is
Rope ÷ãrùàsana in baddha koõàsana
important to remove the dent in the inner groin. Can also
Vãparita daõóàsana in baddha koõàsana
do supta pàdànguùthàsana (across).
Supta baddha koõàsana (buttocks and sacrum
upwards)
Chair sarvàngàsana in baddha koõàsana
Ardha supta koõàsana
Setu bandha sarvàngàsana in baddha koõàsana
Setu bandha sarvàngàsana in upasviùñha koõàsana
Vãparita karaõi in baddha koõàsana or svastikàsana

2c) Programme to do just after bleeding Baddha koõàsana: if front abdomen drops or lower
In between cycles add inversions and standings with the back drops lift buttocks on a raise until front and back are
back against trestler with hand on brick. After the third levelised. If there is a tendency to tilt the hips don’t use a
day, the next programme can be done. Do the following lift instead focus on taking the tailbone in. It is essential to
for 10 days: remove any tension in the diaphragm otherwise it is
Ardha chandràsana with trestler - to lift & turn lower impossible to release the lower abdomen.
abdomen,
Vãrabhadràsana II with trestler - to lift & turn lower Upasviùñha koõàsana: raise the inner organs without
abdomen, raising tailbone up. Move tailbone down. Inner organs
Vãrabhadràsana III with trestler - to pacify abdomen have to go perpendicularly up. When hips are exactly
Utthita pàr÷vakoõàsana with trestler - to lift & turn levelised, feels fluid inside
lower abdomen
Prasàrita pàdotànàsana with support - to pacify L-sshaped baddha koõàsana:
abdomen this is difficult to adjust but
Uttànàsana with supports very good to remove irrita-
Adho mukha ÷vànàsana with rope and forehead tion. Always use a slight
support support under buttocks and
øãrùàsana with brick - drying knees (blankets) even if very
Sarvàngàsana with chair in Baddha Konasana - drying flexible. One belt for each
Vãparita daõóàsana with feet elevated thigh. Suppor ts diagonally
Jànu ÷ãrùàsana with bolster - pacify abdomen under thighs and shins
Paschimottànàsana with bolster - pacify abdomen according to hip flexibility.
Upasviùñha koõàsana with bolster - pacify abdomen Weights on bolsters in front
of shins to push shins forward
We looked at some of these poses for bleeding in more and slightly downward.
detail:
L-sshaped Daõóàsana: use
øãrùàsana: the anal mouth has to go in and slightly down vãparita daõóàsana bench
as the pelvic plate goes up so that the internal organs lift. or chair if bench not avail-
If problems with these three actions do baddha able. Three belts on thighs
koõàsana in ÷ãrùàsana - 1st lift hips up so perineum is and weights on bolster on
level to ceiling, then anal mouth will go down, then anal thighs. Hands on bricks if
mouth tucks in. Take the shins down to correct. Once all necessary. If there is heavy
three actions are correct then lift internal organs up bleeding take the head
towards ceiling. Inner organs front back and side all have back on a roll as this brings
to lift together towards ceiling, ie levelise. Take care toes lightness in the lower
don’t tilt. abdomen.
Pàr÷va setu bandha sarvàngàsana: on bench with

vãparita karaõi block & bolster for head. Do setu bandha
on the bench then teacher moves the bench to a diagonal
position. Stay 5 minutes each side. This elongates the
uterus and repairs it. Can also do with legs in baddha
koõàsana , svastikàsana and matsyàsana.

How to do backbends for bleeding: one can see the 3. STIFFNESS
general principles from cross bolsters and vãparita Sets in along with hormonal changes, as these result in a
daõóàsana on a bench.When you want to lessen the flow: natural fall in calcium, which in turn results in the spine
a) Pelvic area should be higher than rest of body narrowing and becoming crooked and compressed over
b) Spread legs and raise on a height of 2 bricks. Belt time. The process starts at around 30 years of age. After
between feet and weights on inner heels. menopause the joints become less flexible which can
Both the above can be done on cross-bolsters and in result in osteoporosis. The first sign of osteoporosis is the
vãparita daõóàsana on bench. tailbone going back, and after 10-15 years this results in a
bent over body. You have to act at the first sign. With
osteoporosis it’s important to use supports because of
the delicacy of the bone, but in all cases the spine
shouldn’t be narrowed or
hardened. The muscles move
away from the bone and
Vãparita daõóàsana bench is better than chair if available as everything is soft so one loses
it supports the whole body. On the bench the sacrum stamina. It’s important to keep
must be lifted so pelvis is the highest point.To do this use the groins and joints free and
a small piece of mat (approximately 2’ X2’) folded under give extension of bone in the
sacrum/tailbone & legs apart The pelvis has to be level so joint. When we get old
the internal organs are levelised, to do this the pubic bone lordosis comes in the dorsal
should be absolutely parallel to ceiling. Beginners should and the sacrum becomes
not stay too long (5 mins)otherwise it will cause irritation compact and lifeless.
rather than reduce it . More experienced stay 10-15 mins.
Corine emphasised how as we age the muscles don’t
Jànu ÷ãrùàsana: lengthwise bolster on thigh, lift work, so we need to use supports to help us learn how
abdomen over and completely rest trunk without rolling to make the muscles work again. For example, if there is
the organic body. This stops hip tilting. But if stiff and feel a back problem do supported backbends, with a hip
squeezed inside then use bench with bolster on top. problem do supported standings (once the hip atrophies
change the programme). We need to learn through the
Paschimottànàsana: can supports. She also noted how we need to work on
be done in a similar way to compactness in the joints:
jànu ÷ãrùàsana above. It
can also be done sitting on Adho mukha ÷vànàsana: feet and hands together to get
bench or with a brick the support to open the joints. (Incidentally this is also
between the lower inner good for men, especially with respect to the gastric disor-
knee corners, support the ders they often suffer in middle age).
head and a belt round ankle bones. Hit both outwards
and inwards to give abdominal relief. Standings: sciatica is very common as the groins become
hard in which case all standings should be done with the
Standing poses for bleeding: trestler and front foot up as this allows the groins and
Prasàrita pàdotànàsana pelvic area to get opened. In old age we need support for
with bolster for abdomen standings, for example, in trikoõàsana the front leg groin
on stool. Lift abdomen up as is closed and from the back
for seated forward bends. the hip is closed and back.
Weights for outer feet. Supporting the foot (toes
Front and back organs up) and using a brick for
exactly levelised, adjust hand improves the sacral
height accordingly. action and the femur comes
Vãrabhadràsana III on stool. Have to levelise pubis before closer to the hip joint which
lift leg so support has to be correct height. Pacifies kidneys gives relief as the muscles
and internal organs. are no longer jammed.

Vãrabhadràsana I can be Adho mukha ÷vànàsana with head support
done diagonally on mat Slanting baddha koõàsana (instead of ÷ãrùàsana ) on
with front foot lifted up setu bandha bench
wall back foot crossed Forward bends
over. Work from root to Ardha halàsana
turn, trying to levelise the Setu bandha sarvàngàsana
hips. Vãparita karaõi
øavàsana
Supta pàdànguùthàsana i: 1st bend the leg and get NB Omit ÷ãrùàsana as it increases hot flushes
compactness of thighbone to hip then straighten without
losing it. As with all the poses find the inner touch/inner Can also add paschimottànàsana and marãchyàsana I
feeling. into the above programme.
Bharadvàjàsana I: one needs compactness referred to If hot flushes suddenly come whilst in a pose when it was
above in all poses, eg in the spine. Corine also demon- all right at first it means the stay in the pose was too long.
strated this point in Bharadvajasana 1 in which there will The person must come out of the pose and not hold so
be problems if the spine is loose. When turning to right long. Poses should not require an excess of effort. There
look at right muscles in dorsal, lumbar, sacrum and see should be no irritation in the muscles. It is helpful to use
where they come away from spine - this area has to be a bandage for eyes and brain.
taken in and then turn maintaining this. NB never push the
ribs of a 40+ woman in adjusting this pose. At pre-menopause the groins get hot, the inner groins get
stiff and this causes lower back pain. Opening the pelvic
4. SWELLING/HEAVINESS rim and inner thighs is very important and considerably
Tends to occur in abdomen, legs and feet. For all these do: reduces hot flushes. Do standings facing a trestler as this
standings facing trestler or wall and decrease the quan- reduces pressure on the body and decreases hot flushes,
tity. because there is no strain in the abdomen. The head can
L-shaped daõóàsana (as before) be rested on the trestler to keep the brain quiet and avoid
L-shaped svastikàsana . irritation of muscles, which leads to hot flushes. vãrab-
Baddha koõàsana and upasviùñha koõàsana with hadràsana III with chest on a stool reduces hot flushes.
concave back.
Don’t do: 6. NERVE PROBLEMS
Urdhva prasàrita pàdàsana , jathara parivartanàsana Programme for pre-menopausal and menopausal:
or nàvàsana as in this case they create pressure in Supta baddha koõàsana
chest, stress in brain and hot flushes and so create a Supta vãràsana
fear complex. Matsyàsana
Particularly helpful for leg swelling are: Chair vãparita daõóàsana
Urdhva prasàrita pàdàsana against a wall øãrùàsana in upasviùñha koõàsana and baddha
Setu bandha sarvàngàsana koõàsana
Vãparita karaõi Prasàrita pàdotànàsana
And everything for opening the joint Uttànàsana
Jànu ÷ãrùàsana
5. HOT FLUSHES Paschimottànàsana
Generally these come because a key hormone is lost, and Chair sarvàngàsana
once the body is adjusted to this they don’t come Ardha halàsana
anymore. In particular they occur because of contractions Setu bandha sarvàngàsana (bench)
in the lower abdomen or sudden irritation of muscles. Do: Vãparita karaõi
Uttànàsana with head support Ujjàyi pràõàyàma I and II
Pàdànguùñàsana Sårya bhedhana pràõàyàma
Pàda hasñàsana Chandra bhedhana pràõàyàma
Pàr÷vottànàsana Practice of pràõàyàma is essential for inner balance,
Prasàrita pàdotànàsana patience and peace
7. HIGH BLOOD PRESSURE Vãparita daõóàsana (1st with support, 2nd without
Uttànàsana support)
Adho mukha ÷vànàsana with supports Inverted poses - sàlamba/niràlamba sarvàngàsana
Uttànàsana (with chair)
Prasàrita pàdotànàsana Ardha halàsana or ardha supta koõàsana
Adho mukha ÷vànàsana Setu bandha sarvàngàsana
Adho mukha vãràsana Vãparita karaõi
Forward bends with weights Lying pràõàyàma with ujjàyi and viloma II
Supta baddha koõàsana
Ardha halàsana (check the head position) After pre-menopause start with standing poses:
Sàlamba sarvàngàsana (check the head position) or Ardha chandràsana
niràlamba sarvàngàsana against wall. Utthita trikoõàsana
Setu bandha sarvàngàsana (check the head position) Utthita pàr÷vakoõàsana
Vãparita karaõi (check the head position) Then do twisting standings with trestler.
øavàsana
Pràõàyàma on exhalation. See also menopause programme on Yoga for Stress
CDRom (available from IYA (UK) - see page 52).
GENERAL PROGRAMME FOR BEGINNERS AT
MENOPAUSE Once menopause is established women have to:
Choose from: i) Do Standing poses
øavàsana ii) Elongate the bones
Cross Bolsters iii) Lubricate the joints
Sàlamba pårvottànàsana iv) Do Backbends
Ardha uttànàsana v) Do Inverted poses
Adho mukha ÷vànàsana vi) Remove the lump in the back
Bharadvàjàsana vii) Do rope movements
Standing marãchyàsana viii) Do forward bends with concave back
Standings: ix) Open the groins
Urdhva hastàsana
Trikoõàsana Corine concluded that menopause must be lived as a
Pàr÷vakoõàsana passage to old age.The mind can get very negative - it is
Ardha chandràsana the first thing to say the body cannot do something and
Supta pàdànguùthàsana I and II it ignites fear.The body must remain healthy to allow the
Utthita hasta pàdànguùthàsana
mind to remain healthy. C
Tàóàsana - lying down hands overhead
Supta vãràsana
Supta baddha koõàsana
Matsyàsana
Pàdànguùña dandàsana - concave back
Jànu ÷ãrùàsana - concave back, then with head
support
Upasviùñha koõàsana - concave back, then with head
support
Dandàsana - concave back, then with head support
Backbends:
1st rope
2nd rope
Vãparita daõóàsana - legs parallel
Urdhva dhanuràsana (1st with support, 2nd without
support)

MENOPAUSE QUESTIONS
Following Corine Biria’s teacher workshop at the IYA (UK) Bath 2005 Convention, Iyengar
Yoga News asked her some questions on this important topic.
C ould you explain the main phases of the menopause

and what symptoms occur throughout?
Nevertheless, the ageing process means that the mechan-
ical body degenerates; the physiological system becomes
sensitive and perhaps fragile, which has direct effects on
Menopause is divided into 3 separate periods: pre- the nervous system. This is true for both men and
menopause, menopause and post-menopause, (though women. And it is in this way that Guruji advises middle
science does not speak of post-menopause). Pre- aged and ‘newly old’ people to practice as long as possible
menopause is the period when all the symptoms which normally. Obviously, when handicaps occur, practice
occur before the stopping of the menstrual cycles should be transformed. Avoiding self-pity and working
appear. It generally covers the period between 40 to 50 hard but accurately to face old age is the best conduct.
years of age. Menopause is the span of time when The àsanas have this miraculous impact on every system
periods have stopped but different kinds of symptoms are of the body and we should have faith on a normal prac-
still disturbing. Generally it lasts for 10 years. Post- tice that works on every part of our body.
menopause is the time when the new balance of
hormones has started, with a “new” body. How should one approach their practice after passing
through the menopause?
The symptoms are different during pre-menopause:
Imbalance of periods, rhythm is not regular and quan- Passing through the menopause means that the period of
tity is not the same as before old age has started. I heard Guruji saying that by getting
Bones become stiff old, yoga becomes physical yoga (he was laughing!). How
Fatigue starts to be felt. each àsana should bring the sàdhaka closer to his body,
to his bones, to his flesh is his work. Of course, the body
At menopause, when periods stop, some typical symp- becomes slower, but the actions should also be slow. The
toms occur due to the hormonal reduction: advantage is that the mind can learn how to move along
High blood pressure with the body in a single rhythm, more slowly. This gives
Hot flashes which sometimes already occur towards some relief to the load of the mind.
the end of the pre-menopause phase
Swelling and heaviness By getting old, we can see how the mind loses its concen-
Nervous problems. tration. By getting old, we can see that some people do
not allow themselves to wait, to hear, to take their time.
At post-menopause, hot flashes disappear but stiffness, It looks as if some are always in a hurry. How can they
nervous problems and fatigue are there until old age. In pacify this anxiety, to resolve the state of being “out of
addition: themselves” how to live within themselves? By dragging
The cardiovascular system becomes fragile their mind along with their body, each second, not
The digestive system becomes weak and sluggish. allowing them the chance to keep a scattered mind. By
acting slowly with awareness. We invite them to act
There is reference to specific sequences for each differently:
symptom of the menopause in Kirsten’s report from your Actions of the mind which lead to actions in the nerves
workshop in Bath. Do these sequences also have specific Actions of the body which become essential to main-
benefits for men or other benefits generally for all? tain good health not only of the bones, the tissues, the
joints but also the physiological system specifically the
What is directly related to woman’s hormonal exchanges digestive organs.
and transformations belongs specifically to them only.
Men also get old! But they are not influenced by a Each action should be done in a way to create a deep
hormonal system like women are. Men can go through physiological and neurological effect inside. In addition, joy
their own problems with some specific programmes. should be cultivated, the positiveness of the mind main-

tained to keep the mind as well as the body healthy. For and old age is the slowing down of two main hormones
that purpose, practice of backbends will be necessary. - progesterone and oestrogen. This slowing down leads
the woman to an unbalanced state, and especially if her
They will also learn how to use their inner space to do constitution is of Vata type, she will have to face more
the asanas. Indeed, they have the feeling as though their than the others with different typical symptoms of
inner body gets dry and desiccated. The inner space has menopause. This unbalanced state should end up after
to be developed through àsanas , through pràõàyàma some years to a new balance. But time is not equal to
and through having a devotional approach within them- each one. It can be longer, sometimes much longer for
selves as well as outside, with others. A good yoga prac- some of them. That brings about a fear complex: when
tice should bring the same joy felt as before the will all this finish and the new balance come?
menopause, I speak of the dynamic joy of youth.
The question is: is it worthy to postpone the change of
How would you advise teachers to deal with menopause hormones with HRT? Each woman has to question
in their general classes, especially when teaching, for herself. Sometimes the hormonal unbalance brings so
example, beginners? many emotional disturbances, physiological and physical
disturbances that she should weigh up whether it is worse
I repeated many times that menopause is not a special to take hormonal treatment with its heavy secondary
symptom for which the teacher must put the pupils aside effects or better to suffer, and cause those around her,
giving her a special sequence. A close understanding and family, friends etc suffering too. Unavoidably, she creates
working together between the teacher and the student is karma , whether in connection with her own health and
most necessary. The teacher must suggest methods to body (physical/physiological karma ) or karma she creates
relieve the physical intensity of strenuous poses, for with others (mental karma ). Yet, at all levels yoga should
instance the standing poses which can be done with the come to the rescue for this hormonal imbalance along
trestler or at least with the wall, without lifting the upper with some new ways of thinking and developing ahi§sà
arm, head resting in case of high blood pressure, or towards herself as well as towards people around her by
reducing the timing in case of hot flashes. The teacher enhancing goodness and not what is sometimes the case,
must give these proper adjustments, though sometimes revenge, rancour and jealousy.
this could be quite demanding for the teacher. But, in my
experience, keeping these ladies in the class and part of What is ahi§sà towards ourselves? Wrong use of smçti
the class is very helpful for them as their anxiety of losing (memory) is harming the self. Remembering the cause of
their identity and not being like other women vanishes. our dejections, chewing it, going over and over it, as we do
However, in the case of the symptom of bleeding the in our western psychology, keeping the person in a painful
teacher must be available for strict attention. The teacher state and instilling hi§sà (violence) not only towards
should be sensitive enough to determine how to handle others (the supposed cause of our dejections) but also
each case, separately or along with the class. towards ourselves as we keep poisoning our own self.
How to transform our thinking to preserve ourselves, not
Would you advise students taking HRT to carry on taking to allow the mental poison to circulate, not to find the
their medication as well as practising menopause cause of our failures or misfortunes in others is ahi§sà .
sequences? By preserving our own self, we respect our environment,
our people, our beloved ones.
Your question, in fact, opens different debates:
The intake of hormones Women under HRT do not suffer or scarcely, from hot
How to practise yoga when we take hormones. flashes, bony degeneration, headaches and strong fatigue.
Yet, the body gets older anyway, so the practice can be
First of all, yogic science did not wait for the latest statis- usual, but they should emphasise the work on bones due
tics of science to know that intake of hormones would to the aging process. Because of the side effects, espe-
lead to heavy troubles like cardiovascular problems, for cially in the cardiovascular system, the body needs to do
which hormonal treatment was advised at first, breast àsanas to maintain freely the blood circulation. The glan-
cancer and so on. The needs to maintain hormonal dular system regulated by HRT is also over-working at a
balance, healthy bones as well as youth are the reasons to time when some hormones should settle down. Here
use hormonal treatment. The passage between youth inverted poses are very much required. C
BATH CONVENTION 2005
Richard Agar Ward and Catriona Savage present their thoughts on Corine Biria’s teaching
at the 2005 IYA (UK) national convention in Bath
I was a pupil attending Corine’s classes at the IYA(UK)

Convention in Bath in early September 2005. I felt that
Corine Biria’s teaching was completely faithful to the
general. Her eye rapidly spotted several varieties of
defects in utthita trikoõàsana for instance and she
quickly showed pupils with a spectrum of arm and
method of our Guruji, Yogacharya B.K.S. Iyengar. It was shoulder and upper back problems how they should do
pure and precise and always pertinent. She did not teach the pose.
with her personality but always remained clear, firm and
effective. Corine emerges as a very dedicated and Although she never taught by projecting herself she
completely sincere pupil of Guruji as well as a very effec- knew how to make corrections in such a way as to draw
tive teacher and it is for this that she deserves our thanks the attention of everyone amongst the two hundred or
and appreciation for teaching for the Association at Bath so of us in the large sports hall.
2005.
Sometimes she would grip a pupil’s arm and give it a
Our Guruji,Yogacharya B.K.S. Iyengar recently remarked noticeably strong adjustment to make it extend properly.
in an interview with the magazine “Yoga and Health” that The gasp arose from the class, not from the pupil. The
àsanas and pràõàyàma “are meant to rehabilitate the transformation was instantaneous and the revelation of
habits that are built up by mannerisms.” He goes on to the pose clearly visible, mentally and psychologically as
say that these promote education and guide the practi- well as physically. Other times she would impose less as
tioner into a study of the self. required. She would see where a load fell or an imbal-
ance or an area of strain arose in a pose such as årdhva
The challenge for pupils and teachers of his method is mukha ÷vànàsana or uùñràsana and be able to under-
how to recognise, how to know these habits and stand the attitudes that produced the mistake and instil
mannerisms in yoga and how to know the means by those necessary to remove the defect.
which they can be confronted and changed. In àsanas
and pràõàyàma our mannerisms give rise to habits that If we are taught and corrected as well as Corine taught
become defects. Responding to this challenge, teachers and corrected us we can well understand how educative
can bring about a free flow of intelligence and awareness Iyengar Yoga teaching can be and how it does indeed
in their own practice and guide their pupils towards the guide the practitioner to reflect and go into a study of
same goal. the attitudes, states of mind, areas of misunderstanding
and ignorance within. What we can learn from such a
Corine Biria addressed our defects in basic poses in such teacher is not simply a matter of “notes” made and
a way as to bring about the uplifting of the pupils she “points” jotted down but a way to approach one’s
chose to correct, particularly those she brought up on to sàdhanà .
the teaching platform, and amongst the classes in Richard Agar Ward

B y Saturday afternoon some of us were ready for a
well deserved rest. Workshops provided at the
convention included chanting and ayurveda classes
For those of us at the convention with a little less expe-
rience Judith Jones provided some fantastic classes in
àsanas and pràõàyàma. She skillfully adapted her teaching
which were both well-attended and enjoyed by all I to suit the class who ranged from having just a few
spoke to. Some however couldn’t resist the pull of a months experience up to several years. In her fair but
nice warm sunny day and the beautiful grassy areas in firm approach she managed to extract that little bit
the University grounds where an afternoon of relaxation more from the students; she certainly did from me.
beckoned. The final entertainment for the day was Since all convention attendees returned home armed
provided after the evening meal and consisted of live folk with one of the free CD’s of either Geeta or Prashant’s
music and a caller. After initial nervousness sufficient pràõàyàma classes recorded in India I hope that we will
numbers of the brave and the bold came forward to all have been inspired by Judith to go home and practice
take part in the dancing. A most relaxing and enjoyable pràõàyàma a little more than we did before.
way to end the day. Cat Savage

EVENTS LISTINGS: YOUR GUIDE TO
Avon Iyengar Yoga Institute C Please contact the events organiser for details of
events and classes, or see the ‘events’ page on the IYA
(UK) website: www.iyengaryoga.org.uk
Bradford and District C Alan Brown, 4th February - contact Jacky McGeogh for
Iyengar Yoga Institute enquiries or tickets: 01282 868378
Alan Brown
01535 637359; [email protected]
Cambridge C Sallie Sullivan, 18th February - contact Philippe Harari

Iyengar Yoga Institute on 01223523410 or at [email protected]
www.cambridgeyoga.co.uk
Sasha Perryman
Dorset and Hampshire C Please contact the events organiser for details of
Iyengar Yoga Institute events and classes, or see the ‘events’ page on the IYA
www.dhiyi.co.uk (UK) website: www.iyengaryoga.org.uk
Elaine Rees
East of Scotland C Please contact the events organiser for details of

Rachel Woodward (UK) website: www.iyengaryoga.org.uk
0131 441 6405
[email protected]
Glasgow and West of C Please contact the events organiser for details of
Scotland Iyengar Yoga Institute events and classes, or see the ‘events’ page on the IYA
www.gwsiyi.org (UK) website: www.iyengaryoga.org.uk
Fiona Dewar
01413572175; [email protected]
Institute of Iyengar Yoga C Please contact the events organiser for details of
__ in Sussex
www.iiys.org.uk
events and classes, or see the ‘events’ page on the IYA
(UK) website: www.iyengaryoga.org.uk
I
Brian Ingram
Liverpool C Please contact the events organiser for details of

Judi Soffa (UK) website: www.iyengaryoga.org.uk
0151 7094923
[email protected]

IYENGAR I NSTITUTES I N T HE U K
Midland Counties C Please contact the events organiser for details of
www.mciyi.co.uk (UK) website: www.iyengaryoga.org.uk
Brian Jack
Manchester and District C Debbie Bartholomew, 18th February

Institute of Iyengar Yoga C Jeanne Maslen, 4th March
www.iyengar-yoga-mcr.org.uk C To be announced , 8th April, 20th May
Janice Yates C Jawahar Bangera, 2nd, 3rd and 4th June
01613 683614; [email protected] C To be announced , 15th July, 16th September
North East C Please contact the events organiser for details of

Institute of Iyengar Yoga events and classes, or see the ‘events’ page on the IYA
Gordon Austin (UK) website: www.iyengaryoga.org.uk
01915 487457
[email protected]
North East London C Please contact the events organiser for details of
www.neliyi.org.uk (UK) website: www.iyengaryoga.org.uk
Ros Bell
020 834 09899; [email protected]
Oxford and Region C Please contact the events organiser for details of
www.oriyi.org.uk (UK) website: www.iyengaryoga.org.uk
Philip Brown; 01635 35465
O . R . I . Y. I . [email protected]
Sheffield and District C Please contact the events organiser for details of
Iyengar Yoga Association events and classes, or see the ‘events’ page on the IYA
www.yogasheffield.org (UK) website: www.iyengaryoga.org.uk
Jo Holliday; 0114 2684210
[email protected]
South West C Richard and Kirsten Agar Ward, 18th/19th February

Iyengar Yoga Institute C Anita Butcher, 22nd April
www.swiyengaryoga.ukf.net C Frances Homewood, 27th/28th May
Jean Kutz C Richard and Kirsten Agar Ward, 27th/28th July
Affiliated Iyengar Institutes are non profit-making membership organisations committed to promoting the practice and
philosophy of Iyengar yoga in their areas.They offer a wide range of classes and workshops led by qualified teachers with
years of experience. For details of classes and local teachers please contact the people listed above. The membership fee
brings you membership of both IYA (UK) and the Institute. As a member of both organisations you are entitled to: local
newsletters, free copies of Iyengar Yoga News twice a year, local events and classes at reduced prices, discounts on national
IYA(UK) conventions, the opportunity to network with other Iyengar yoga practitioners.
A scrapbook of pictures from the IYA (UK) Bath 2005 Convention.
All convention photographs were taken by Kirsten Agar Ward and Rachel Lovegrove.

PREGNANCY AND YOGA
In an article for qualified Iyengar teachers, Judi Sweeting writes about yoga and pregnancy
I was asked by the Ethics, Membership and Certification

Committee to write this article; I have researched this
area thoroughly and sincerely hope that what follows will
supports according to the needs of the ladies. All forward
bends can be taught (sitting upright) with a concave back.
bharadvàjàsana I, marãchyàsana III where the leg is placed in
help to clarify what some teachers find confusing. The such a way that the bent leg does not touch the abdom-
reason for the article came about because it was reported inal organs can also be taught. Baddha koõàsana, supta
to the EMCC that some Introductory Teachers were baddha koõàsana, upasviùñha koõàsana (sitting upright,
teaching specialised pregnancy yoga classes. Also some concave back) and vãràsana can be taught. Regarding
Introductory Teachers had attended a Pregnancy Training inverted àsanas, these should not be taught to beginners (if
course with The British Wheel of Yoga. there is bleeding get advice from a Senior teacher).
However, setu bandha sarvàngàsana (legs parallel to the
It is very important that you all read your Teachers’ Hand- floor or higher, pelvis on support, feet against the wall) and
book thoroughly. Please refer to pages 13/14 where there vãparita karaõi may be taught without fear. Viloma pràõàyàma
is a letter from Guruji B. K. S. Iyengar regarding the teaching in a seated pose can also be taught.
of yoga asanas to pregnant women and some notes on
pregnancy; both of these pages make it quite clear that the In February 2006 there will be a new book published enti-
teaching of pregnant women is a very serious undertaking. tled Iyengar Yoga for Motherhood * written by Geeta
Also refer to page 34 where it details the level of certifica- Iyengar, Rita Keller and Kerstin Keller-Khattab.The following
tion required to teach “therapeutic yoga classes” and then information was given to us by Rita Keller:
page 46 regarding “mixing methods”. These two references “For beginner students - they can be taught a safe
make it quite clear that only those teachers holding Inter- programme for the time up to week 14, standing postures
mediate Junior II and above may teach “Pregnancy classes”. (i.e. utthita trikoõàsana, utthita pàr÷vakoõàsana, ardha chan-
It is our duty to teach the methods approved by B. K. S. dràsana, pàr÷vottànàsana, prasàrita pàdotànàsana) only when
Iyengar and his daughter Geeta Iyengar to pregnant they are healthy and there are no signs or dispositions for
women, not to mix the teaching with any other method of miscarriage. For the advanced students, they should prac-
yoga or “holistic therapy”. tice with care, avoiding asanas that have a thinning and
wringing action like parivçtta trikonàsana, parivçtta
If you hold an Introductory Certificate you may teach pàr÷vakoõàsana, ardha matsyendràsana III (this is of course
pregnant ladies whom you have taught for some time. If also valid for the beginners); pressing and compressing
you hold an Intermediate level II Certificate you are actions like paripårna nàvàsana, årdhva prasàrita pàdàsana;
allowed to run pregnancy classes and you may teach and thinning actions like årdhva dhanuràsana. Dwi pàda
women who are new to Iyengar yoga as long as they are viparãta dandàsana with feet on a support the height of the
healthy and do not have a pre-disposition to miscarriage. If buttocks is ok.”
there are any health issues or complications then you must
refer to a senior teacher for their advice and they may in I suggest that you read “Yoga a Gem for Women” by Geeta
turn contact Punethrough the Assessment and Teacher S. Iyengar, look at all the sections on pregnancy. We should
Training Committee of the IYA for further advice. This encourage aspiring “mums” to be healthy before they
applies to pregnant women who may be beginners or become pregnant, to keep themselves calm and confident
experienced yoga practitioners. during pregnancy and take proper care of themselves after
delivery. In “A Matter of Health” by Dr. Krishna Raman you
Guruji B. K. S. Iyengar himself has very recently said that will find a section on pregnancy to add to your knowledge.
since times are changing and there is more and more Those of you have been to Pune will have many DVD’s or
interest in practicing yoga during pregnancy, simple àsanas CD’s and there is a great deal of useful information to be
can be taught without any risk. However, it is very impor- found where Geetaji has taught abroad and conducted
tant to keep in mind that pregnant ladies should create classes where women’s problems have been covered. C
space in the abdominal organs so that there will be no
unnecessary pressure on the organs. You must watch their Sincere thanks to B. K. S. Iyengar (via Penny Chaplin) and
breathing and see that it is smooth in whatever àsanas they Geeta S. Iyengar, Rita Keller and Kerstin Keller-Khattab (via
do. Also, more attention should be paid to strengthening Judith Jones).
the spine in àsanas like ardha chandràsana (concave action),
pàr÷vottànàsana (concave back), prasàrita pàdotànàsana * We will inform teachers and also post details on the
(concave back), uttànàsana (concave back), all with correct website as soon as this book becomes available.
LILIAN BIGGS
1925-2005
After Lilian’s death on the 21st October 2005, tributes
have been pouring in from her friends and students; we
could have filled half the magazine with them.The next
few pages offer a selection of what people had to say
about Lilian, both on the occasion of her 80th birthday
last year, and following her death. Full versions of all of
these tributes and more can be found on our website
Lilian became my student and friend in the early 70’s I met Lilian on our first trip to Pune for an Intensive with
and she rarely missed a class with me in Manchester. She Guruji in January 1977. Since then our paths have crossed
accompanied me to Pune many times, and became a many times as assessors, moderators and on the BKSIYTA
constant reliable friend and teaching colleague, not only committees and most important of all in classes given in
to me but my family as well. Lilian’s Yorkshire humour Pune by Guruji, Geeta and Prashant and Jeanne in
was well known and at the weekends in Pune, she Manchester. She was full of fun, of enthusiasm for anything
always came up with good fun ideas to keep the groups she did. If she took on a responsibility she did it to the best
I took to Pune from being ‘home sick’. Lilian was always of her ability. In difficult times she was always able to bring
a willing volunteer. She worked hard to gain her Junior a smile onto our lips and we didn’t feel so bad. She was a
and Senior Teaching Certificates, so that she could help family person and very proud of her five children and her
the BKSIYTA with Assessments as an Assessor and grandchildren. She was especially pleased that the teaching
Moderator. She became the Treasurer of the National of this wonderful subject of Iyengar yoga was being
Association, holding this Honorary post for many years, continued by Sheila and Gerard. Lilian we shall miss you
as well as establishing the Bradford lyengar Institute.You very much but your memory will remain with all who
will be sadly missed, Lilian, by us all, but always fondly came in contact with you in the yoga world. We hope to
remembered. continue with as much dedication and energy as you had.
Jeanne Maslen Tricia Booth
Those of us who have been Lilian’s regular students have been so lucky. Over the years she never seemed to change,
bringing limitless enthusiasm and energy to her teaching. Every week she shared her knowledge and experiences
learned directly from Mr. Iyengar’s teaching. Lilian had the extraordinary ability to get so much more out of us than we
ever thought possible and the insight to see our potential long before we could. Somehow she instilled in us a deter-
mination to try harder and go further without it being obvious and we always responded. She leaves a gap that can
never be filled but her unfailing dedication to promote Mr. Iyengar’s teaching will stay with us. Her integrity and modesty
were an example for us all. Her ability to spot a mistake from the far corner of the room and her instant understanding
of how to correct it will be imprinted on my mind. Although Lilian is no longer with us her spirit, her love of Yoga and
her students will live on in all she touched and I hope we can share a little of that with those whose lives we touch too.
Liz Tonner

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

yogi, very humble as to her own status
I’m writing to let you know but uncompromising on passing on
that we miss you, and how! Guruji’s instructions, in which she had
We miss your sense of humour, optimism, and positive attitude, total faith because she’d seen him give
And we miss too, your knowledge and fortitude. them and seen them work. But her York-
shire-lass forthrightness had no truck with
We thank you for bringing Iyengar Yoga to our neck of the woods,
misplaced sentimental reverence: she
The mats, belts, blocks and books.
You’ve treated us all as one of your own, would relate with chagrin how she had
And the legacy you’ve left behind, we shall follow from flesh ‘t’bone. gone on an Intensive to Pune but been
assigned along with Jeanne to take notes
The day you left us for another place, instead of taking part; at one point Mr.
Well, we’re still distraught, bereft, and long to see your face, Iyengar asked people to lift their arms to
But rest assured and in peace---- feel the stretch of the armpit and she did
That you’ve left us united, strong, and at ease. so. He shouted at her to take her arm
down as she was only supposed to be
The classes will continue, tho’ you’re a tough act to follow, note-taking! “and we had to pay full price
As just at the moment, we’re feeling so so hollow-------
for the course”, she grimaced. Lilian was
But as you’ve so often said,”come on!! you need to get on”!
So we’re getting up and moving on! the finest teacher one could ever hope
for and was always so kind and supportive
You’ve been my teacher for 31years, that we feel we have lost a friend and
Accentuating the positive, and allaying my fears, guide as well as a teacher. She lived the life
I can hear your voice, as I practise, ringing in my ears------- of a yogi, dedicated and fearless, full of
Lift here, press there open this, as you’ve instructed over the years!! vigour and virtue and teaching up to the
last moment. Her students are all
And so,dear Lilian, I send you my love, and good bye, immensely proud of her. I will miss her
more than words can say.
Beryl Bawcombe. Alice Appleton

BDIYI CELEBRATIONS FOR LILIAN’S 80th BIRTHDAY Some of you will know that the Bradford and District
by Ann Bresnihan Iyengar Yoga Association celebrated Lilian Biggs 80th
birthday with a ‘This is your Life’ party at the Midland
They came from Bradford, Leeds, Huddersfield, Wake- Hotel in Bradford on Saturday 1 October. The word
field, from Lancashire and even from further away. The ‘inspirational’ was used time and time again at the cele-
eldest was 89, the youngest was weeks old, 150 people bration, by those who attended her funeral and by the
poured into the sumptuous Edwardian ballroom of numerous people who feel her loss. For me the 3
Bradford’s former railway hotel. There was serious glam, outstanding qualities that Lilian possessed that made her
smart casual and just very relaxed. They mingled under so inspirational to me were, first, her strength and
the huge chandelier while the band played Glen Miller courage - both in her personal life bringing up 5 chil-
and dance music from the fifties. dren after the sudden early death of her husband and in
her yogic life, going to India in the 1970’s to learn from
After supper they got down to the serious business of Mr Iyengar. Secondly, her humility. Lilian in her teaching
the evening… the paying of tributes to Lilian Biggs born would often say - ‘these are Iyengar’s own words’ but we
on the 20th September 1925, champion cyclist, expert all knew that Lilian had worked hard to translate those
ballroom dancer, great grand-mother and yoga teacher words into understanding so that she could inspire
extraordinaire. She became an Iyengar teacher in 1974 everyone that she met - not just taught. Lilian also took
and obtained her senior certificate in 1981. She has great delight in the achievements of her students - but
been to Pune to attend Mr Iyengar’s and Geeta’s classes those of us who she taught knew that the achievements
18 times, often with Jeanne Maslen. Readers of Iyengar were due in part to her inspirational teaching and
Yoga News will have read Lilian’s own account of her constant support. And finally but perhaps most impor-
experiences in Pune in the last issue. Not only has Lilian tant her fun and joy in life - when I write of her now
introduced thousands of people to yoga, she has also although I am sad I have to smile - because Lilian made
trained over 50 teachers, and has trained others to one smile - even in the most difficult of postures.
become trainers of teachers. She has served her time Pat Ashton
as a moderator and an assessor and for many years has
been running residential weekends in Yorkshire. She has
taught abroad as well as at many national and regional
events. Lilian has also contributed hundreds and
hundreds of unpaid hours over the year to building the
Iyengar Yoga Association. Locally, she was a founder
member of the BDIYI and has been its treasurer for
many years. She was also treasurer of the national
committee for 10 years.
Speaker after speaker talked about Lilian’s energy, her

commitment to the highest possible standard of yoga
and her incisive wit. The final tribute came all the way Lilian with daughter Sheila, in India
from Pune from Mr Iyengar himself who wrote:
“It is heartening to hear that you are all celebrating the

80th Birthday of Lilian Biggs. A very devoted student of
yoga since the day she embraced it and I am sure her
energy is enough for you all to embrace the subject with
more vigour. A fine lady is celebrating her 1,000 full
moon sight. Please convey her our best wishes and may
God bless her to live a full 100 years
With Love and Affection

BKS Iyengar”
Lilian with son Gerard

THANK YOU She was our mum but we have been happy to share her
from Sheila Haswell & Gerard Biggs with you all; a small person who reached so far, and yet
she probably didn’t realise quite what an impact she had
Gerard and I (together with our sister Maureen and on so many lives.
brothers Stephen and Paul) would like to thank so many
of you for your cards, e-mails, donations and messages of We thank you for your thoughts and prayers.
sympathy and condolence following the death of our Sheila and Gerard
mum Lilian. We would have liked to thank each one of
you individually as we know that Lilian meant a lot to you * We chose World Vision for donations in order to
all but with over 300 cards and messages together with continue a thread which both Lilian and I chose for our
donations of over £2400 to World Vision* it would be an birthdays this year, my 50th and her 80th.We both
impossible task. wanted to help others less fortunate than ourselves, to
celebrate life as we were doing, so we asked for any gifts
We always knew she was special, as a mum she was one to be via World Vision. They provide help to deserving
of the best. She was our rock after our father died 32 families in the form of sheep, chickens, fruit trees, training,
years ago and with five teenagers in tow she turned to garden tools and much more for people in developing
yoga for her strength. We encouraged her to do the countries. Although Lilian’s sudden death came as a
teacher training course and to go to Pune to study even shock, her family felt fortunate that we were able to have
though she had to take out a bank loan for her first visit. a proper funeral with a lot of family togetherness to help
one another after such a great loss. World Vision sends
BKS Iyengar inspired her and she brought back his teach- aid to areas in the world where natural disasters have
ings to those of us who hadn’t been to Pune. In her turn robbed families of their dear ones and also of the chance
she inspired so many, she gave us hope when we might for them to have a proper funeral. We wanted to help
have given in. In the cards we received it was the word these people in their grief and we thank you for your
“inspiration” that was ever present. For those of you who support. All donations will go to the Pakistan Earthquake
have been touched by Lilian’s teaching, by her kindness, by Appeal, a tragedy which we know touched Lilian and
her enthusiasm, by her determination, take that seed of which is desperate for help.
inspiration and nurture it - let it grow, let the teaching World Vision: www.worldvision.org.uk;
continue. Tel: 01908 841010
Lilian with daughters Maureen and Sheila,

Lilian with her 5 children, taken on her 70th birthday taken on her 80th birthday
Please convey my heartfelt condolences to Lilian’s family who have lost their loving mother and grandmother. She
was a fine noble woman who not only took care of her family but also was close to the yoga family who all loved
her for her lively life. May God bless her soul to rest in peace.
With sympathies, B. K. S. Iyengar

TALES a nd L EGENDS o f t he
SAGES i n L IGHT o n Y OGA
O ne day, Lord Brahma and Lord Shiva were

arguing.The devas [angels] fled the enraged Shiva,
whose wife Parvati was sorely afraid. “Durvasam
Bhavati me”, she said to him:“It is no longer possible for
me to live happily with you”. Realising that it was his
outburst which made his wife unhappy, Shiva decided
to rid himself of his ire and inflict it on someone else.
His choice fell on Durvasas. Here are the two best
known versions of this episode:
The first relates that the chaste Shivalati carried her

leprous husband on her back to the house of a prosti-
tute, Ugrashravas, who damned him, promising that he
would die of a smashed skull at daybreak. To save her
husband, Shivalati thwarted this curse and solemnly
vowed that there would be no sun-up on the morrow.
Dawn drew near and the sun did indeed fail to rise,
throwing all and sundry into confusion. The whole
world remained shrouded in a veil of darkness. Panic Durvaasaas was infaamous for his wraath.
gripped the hearts of the people and even of the gods, His iraasccibility was a gift from Shivaa.
who called for help to Anasuya, the wife of the saptar-
ishi Atri, and the living incarnation of chastity and wifely
devotion. Seeing that Shivalati was loyal to her husband,
who was stricken by the prostitute’s curse, Anasuya
drew on her virtuousness to quash Shivalati’s vow, and
A nother version recounts how one day Shiva was
defeated in combat by Brahma, and took refuge
among the Nara-Narayanas who were doing penance
the chaos came to an end. Much relieved, the Trimurtis in the Himalayas. He explained his situation to the sage
(Brahma, Vishnu and Shiva) rewarded Anasuya with a Narayana, who urged Shiva to take his spear (shula)
wish. She requested that Brahma, Vishnu and Shiva and pierce his own hand. When Shiva did so, three
(Maheshvara) be partly incarnated through her, and streams of blood flowed from the wound onto the
therefore bore one son to each god: Chandra to rishi’s hand. One stream flowed towards the celestial
Brahma, Dattatreya to Vishnu, and Durvasas to Shiva, sphere, another into a skull held by Shiva, and from the
after he had poured his anger into her. third was born Durvasas.

O ther events in the life of
Durvasas have
recounted: Durvasas once went to
been
Dvaraka where the Lord Krishna and

his wife Rukmini took care of him. He
mostly lived quietly and ate frugally,
but occasionally he would destroy
everything before him and spread
unrest. Krishna and Rukmini served
him according to his wishes. One day,
the sage asked Krishna to prepare
rice milk and enquired whether he
could spread it over the Lord’s body.
Krishna agreed, but excepted his feet.
Thereafter, instead of sitting on his
chariot, Durvasas rode on Krishna
and Rukmini as if they were horses
and sped towards the forest. Along
the way he whipped his ‘steeds’ one
after the other, but neither Krishna
nor Rukmini took offence. Entering
the forest, Durvasas stopped and
blessed Krishna: all those parts of his
body covered with rice milk would
hencefor th be invulnerable. This
blessing protected Krishna later
when he was Arjuna’s charioteer
during the war of the Mahabharata,
on the battlefield of Kurukshetra. Yet
long after the war, it proved of no
value when a poisoned arrow
pierced his foot and slew him.
In B.K.S. Iyengar’s classic book, Light on Yoga, he describes Section 2 names all of the thirteen sages mentioned in
200 postures, thirteen of which are dedicated to the great Light on Yoga and sets them within the context of the
sages of ancient India. yogàsanas .The main section of the book tells their tales,
illustrated with photographs from Light on Yoga.
Tales and Legends of the Sages in Light on Yoga is a small
book by Corine Biria, in which she provides readers with Tales and Legends of the Sages
a brief outline of the rich past of the ancient civilisation of in Light on Yoga, by Corine
India and tells the stories of the sages featured in Light on Biria, is published by the Asso-
Yoga. ciation Francaise de Yoga
Iyengar (AFYI) and can be
The book is printed in English and in French, and starts off ordered directly from them.
with a section on The Sages in Mythology in which Contact details:
Corine defines what is meant by a ‘sage’ and describes
141, Avenue Malakoff
different categories of sages. She goes on to write about
what distinguishes a sage from an ordinary human being, 75016 Paris
and the role of sages in their social, political and literary email : [email protected]
context. www.yoga-iiyengar.asso.fr

A HOME OF OUR OWN
Maragret Ellison describes how the Manchester and District Institute of Iyengar Yoga finally
managed to purchase its own premises.
E arly in November 2004 we were informed by the

owner of our building that 134 King Street was being
put up for auction the following January. We were
second important step towards our goal. Early in 1988 a
working party was formed to investigate all aspects of
buying a building - what ideals we had !! Obviously, we did
shocked to say the least - shocked at the short notice - not have sufficient finances at that time so renting was our
shocked into action! only option. Four years later, this became possible when
the old clinic (as our building then was) was available to
We could not afford to wait and hope that a prospective rent.
buyer would renew our lease. Where would we possibly
find a place so suited to our needs and at a price we Our third step was taken with such confidence because
could afford? What about our members - would they the Tameside area was well covered by our teachers.
stay with us until we found another centre? Our imme- Indeed a well established group (T.I.Y.T.A.) was already in
diate reaction, albeit a cautious one, was to buy the place. Working like a mini Institute, we held regular meet-
building. After all, this was what we have ings, yoga days and arranged transport
been working towards ever since the for students to MDIIY events. Most of
concept of a home for Iyengar Yoga was our first members were brought by local
born. teachers transferring from Local Educa-
tion classes and most importantly, Jeanne
Many of the newer members may not switched all her classes to Dukinfield.
be aware that the idea was first Since then, many other students and
suggested more than thirty years ago by teachers have supported us in various
a small group of Iyengar teachers and capacities - administration, fund raising,
students. They were the first MDIIY committee and held committee work, especially our long serving Chairman,
their meetings in each other’s homes. Classes and tech- Secretary and Membership Secretaries.
ins were organised each month. They were held in large
halls, town halls, sport centres and schools. The profits The majority of the £170,000 needed to buy the building
from these events became the Building Fund. has come from the MDIIY funds but we have been very
fortunate to have been given an interest-free loan by our
The Fund benefited greatly over the years from the many very own Fairy Godmother. This most generous gesture
fees donated by Mr. Iyengar when he visited and taught in really made the dream a reality.
the UK. We extend our gratitude to Guruji and are
pleased to make possible his long-held wish for an Iyengar It is with great pleasure and tremendous optimism that
Institute in Manchester. we are now able to take our fourth step and with the
continuing support of all our members it will be the most
An article in my old files caused me to reflect on the confident and successful yet. C

YOGA SHOW REPORT
Janette Browne was instrumental in organsing our presence at last year’s Yoga Show at
Olympia; she presents a brief report and some images from the Show.
Our stand was close to a sculpture feature where people
could sit and relax.We had the videos of Mr Iyengar prac-
ticing running constantly; this meant that they very often
sat and watched. Naturally, these impressive videos of Mr
Iyengar generated all sorts of questions, including ones
about training and classes. We were able to give out the
newly published teacher’s directory in answer to these
questions; it was great to have such a beautiful brochure
to hand out. The brochure was put together as a
response to enquires made in 2004 and thanks to much
hard work from Leza Hatchard and Philippe Harari at the
last minute it all came together! A key purpose of the
brochure was to begin educating the public at large about
the Certification Mark.
T he yoga show this year was somewhat different to the

event last year. The organisers had moved the event
Finally, our thanks go to all the volunteers who turned up
to staff the stand; the response from the Association was
to a much larger venue, making space for 11,000 places in terrific. C
workshops. This was due to the great popularity of the
workshops last year. They had also made much greater
provision for lectures and demonstrations.
The IYA(UK) offered two workshops given by Jayne

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

Edgar Stringer, Tig Whatler, Steve Lamont and Matthew
Greenfield were put through their paces by Judi. One
comment I heard after the demo was ‘that was the first
real yoga I have seen this whole weekend’.
This year we were lucky enough to have a much larger

stand since the planning of the Show began much earlier.
Our stand was 3 x 3 metres and was designed and put
together by Kate Rathod, who did a great job in making
it look spectacular with all those great photos of Mr
Iyengar.The intention was also to give out a signal of the
IYA (UK) being a very professional organisation:
comments we received indicated that we had achieved
this.
ANNOUNCEMENTS
3rd ANNUAL GENERAL MEETING First Aid for Iyengar Yoga Teachers
of the Iyengar Yoga Association (UK)
to be held at 2.00 pm on
Saturday the 17th of June 2006
T he IYA Executive Council has decided that all pracx-
ticing Iyengar Yoga teachers should have a First Aid
Certificate. This may increasingly become a requirement
at Brunel University for teachers teaching in sports centres or in Adult Educa-
tion Classes but it is in the interest of all teachers to have
AGENDA completed a basic First Aid Course to enable them to
deal competently with an accident or emergency in a
1. Welcome from the Chair class situation.
2. Apologies for absence In order to give everybody a chance to comply this

requirement will be phased in gradually.Teacher trainers
3. Minutes of AGM 2004 - approval should note that all candidates being entered for Intro-
ductory Level 2 Assessement from next October
4. The Chair’s Report: Judith Jones will make her report onwards will need to show that they have completed a
to the meeting. The meeting will be asked to CPR (Cardio-Pulmonary Rescussitaion) First Aid Course
approve the Chair’s report. with a recognised organisation such as St. John Ambu-
lance or the British Red Cross.
5. The Secretary’s Report: Joe Burn will make his report
to the meeting.The meeting will be asked to approve Trainers, local associations or groups of teachers wishing
the Secretary’s report. to get together to organise a course should contact a
local branch of a First Aid Organisation. St John Ambu-
6. The Treasurer’s Report: Judith Richards will present lance will lay on courses for organisations or groups of
the accounts for the previous financial year. The individuals. Alternatively, individuals may apply to join a
meeting will be asked to adopt the accounts. course run by them. Cost is dependent on the type of
course and numbers attending. Obviously getting a
7. The Membership Secretary’s Report: Louise group together would be a good option as the course
Cartledge will give a report on the current member- may be tailored to the needs of yoga teachers and the
ship situation. The meeting will be asked to note her cost would be less.
report.
At the moment this is advisory only, but we urge all
8. Motions to the AGM: teachers to make an effort to comply as eventually it will
- constitutional amendments become a requirement. It is hoped that Institutes will
- other motions take responsibility for organising courses for teachers in
their area and where there is no local Institute, teachers
Standing Committee Reports will be circulated prior to will get together to organise this for themselves.
the meeting for information.
Note: any teacher who has recently taken a First Aid
The meeting will be asked to note these reports. Course covering CPR with any recognised and reputable
i) Management Committee - Judith Jones organisation is already covered and would not need a
ii) Ethics & Certification -Elaine Pidgeon further qualification.
iii) Assessment & Teacher Training - Tricia Booth
iv) Planning - Margaret Carter For further information or advice please contact me:
v) Communications and PR - Philippe Harari Alan Brown
vi) Archives & Research - chairperson tbc (Secretary, Assessment & Teacher Training Committee)
[email protected] 01535 637359

IYENGAR YOGA DEVELOPMENT FUND
E very certificated Iyengar Yoga teacher around the
world pays an annual sum to their national association
for the use of the Certification Mark (CM). This allows
table agencies and would be aimed at people who
have suffered great deprivation and hardship e.g.
homeless people, battered women, drug addicts etc.
them to use the Iyengar name and to display the CM logo The agencies through which we arrange the classes
on adverts and leaflets, thereby identifying them as a would be responsible for identifying students and
properly trained Iyengar teacher. The amount due from letting them know about the classes.
each UK teacher next year will be £30. This money is In many cases, the agencies will be able to provide suit-
placed in a separate bank account and after costs are able venues, but if necessary the IYDF will pay to rent
deducted 60% is sent to Guruji in Pune, and the other a hall.
40% makes up the Iyengar Yoga Development Fund in the The classes will be straightforward beginners’ classes,
UK (IYDF). using a minimum of equipment; we do not want to
invest in equipment until we are sure that a class will
Guruji generously gives a great deal of his personal carry on for some time.
income, which includes the 60% sent to him, towards Although the classes will not be remedial or thera-
development projects in the village of Bellur, India, where peutic as such, the nature of the students means that
he was born and which he hopes will become a model only senior teachers (Intermediate Junior level 3 or
village. He is also donating all of the proceeds of his latest above) should teach these classes.
book, Light on Life, to this same purpose. In that book he The IYDF would pay a nominal fee of £20 per class to
refers to financial difficulties he has experienced the teacher; we appreciate that this is less than many
throughout his life, and says teachers make normally, but this is an act of charity and
“It is really only just recently that this current of the keeping the fee low will allow us to sponsor more
river has run smooth for me. I live as simply as ever, eat classes around the country.
the same, only, with age, considerably less, but I no We could charge students a nominal fee for these
longer need to worry, and whatever surplus there is classes (perhaps 50p), but this would be discussed with
can go to projects for schools and irrigation in the the agencies through which the classes are being
village of Bellur, where I was born and that I left in arranged.
1925”.
In order to get these classes up and running, we have
The 40% that Guruji has left in our hands is for carrying written to all senior teachers asking them if they are
out similar work here in the UK. As Guruji wrote in a willing to take this on, and if they can identify a suitable
recent letter about the IYDF: “Like India you may also agency with whom they can work. However, the other
have places like slum areas where one can go and teach way round would be to identify the need first, and then
using this amount for the betterment of their health. I find a teacher who is willing to meet it.
want yoga to be practiced by the poorest of the poor
who have the capacity to endure and to learn fast”. We If you are aware of an agency in your locality that you feel
do not have slum areas exactly the same as in India; would benefit from this project, please let us know. Also,
poverty is much more widespread there than it is here. we are looking for an IYA member to join the IYDF to co-
However, there is poverty and deprivation in the UK and ordinate this particular project.You can contact us via
recent figures show that the gap between rich and poor Philippe Harari: 01223 523410;
at the present time is greater than it has been since the [email protected]
time of Charles Dickens! Furthermore, the link between
poverty and ill-health is very well established in research. Only half of the IYDF money has been earmarked for the
project described above.The other half will go towards a
The IYDF Committee has decided to launch a project to second project, quite different but equally important. We
provide yoga classes to people who would otherwise not would like to set up an IYA (UK) Education and Training
be able to afford them and who could benefit a great deal Centre.We would have to start off with relatively modest
from them. We wish to start by providing around five premises and these would house a library containing
regular classes in different areas of the country. books, CDs and DVDs, and an Iyengar archive. The IYA
The classes would be arranged through existing chari- already has an Archives Committee, which has started

collecting materials but we have nowhere to store them. too expensive; our preliminary thoughts have turned to
We could perhaps use the centre as a base for selling somewhere like York.
Iyengar books etc. We would also use this centre for IYA
meetings and for running small training courses for The current members of the Iyengar Yoga Development
teachers. If we managed to get somewhere large enough, Fund are Jeanne Maslen, Silvia Prescott, Penny Chaplin and
we could even use it for teacher assessments. Philippe Harari. This leaves two vacancies and as
mentioned above we are looking for someone to join the
This project is still at a very preliminary stage. For one Committee in order to co-ordinate the charity project.
thing, we will need to raise a lot more money before we We are also looking for someone to join us who will be
can think of buying, or even renting, suitable premises.We able to co-ordinate the Education and Training Centre
will need to launch a serious fund-raising campaign and project.
the IYDF Committee has already come up with several
ideas about this. We will need to consider whether to These are exciting times for the IYA (UK) and both of the
apply for charitable status and set up formal trustees, and projects described in this article are thoroughly worth-
we know that this is a complicated administrative process. while endeavours.We will report further on our progress
We will need to consider how the centre will be run; we in the next issue of Iyengar Yoga News but, in the mean-
will probably need to employ a part-time archivist and time, if you wish to join the IYDF Committee to fill either
caretaker. And, of course, we will need to decide where of the two co-ordinating roles, please do get in touch.
the centre should be located. It needs to be easily acces- Contact: Philippe Harari
sible from all parts of the country and in area that is not 01223 523410; [email protected]
NEWS F ROM B ELLUR NATIONAL IYA (UK) CONVENTIONS
Further to the information already sent out, Guruji has For years, the IYA (UK) and its predecessors, the
informed me of the further efforts of the Bellur trust: BKSIYTA and LOYA, have run 2 national conventions
every year, one in the Spring and one in the late
There are no school fees payable by the children: the Summer. The IYA (UK) Annual General Meeting is held
staff are paid by the trust. Also the trust is providing at the Spring convention and details of this year’s
the school uniforms and midday meals. At the moment Convention were circulated to all members in
work is under way for the hospital and clinic, a big December 2005. The Summer convention has always
kitchen (for the hospital and the high school,) and a hall been put on by one of our affiliated Institutes - last year
measuring 60 x 40 ft for small home industries to get the Avon Iyengar Yoga Institute put on the convention
set up. The trust is currently purchasing a further 7 at Bath.
acres of land for the nursing school and technical
college. It is increasingly the case that international teachers, and
Stephanie Quirk, Pune teachers from India, are coming to the UK and doing
workshop tours of the country. Some of these are co-
ordinated by the IYA (UK) and some are set up inde-
pendently. In the light of this, we are starting to question
Professional Development Days 2006 whether there is a market for 2 national conventions,
on top of all these other opportunities. The upshot is
Teachers’ PD Days in 2006 will be concerned with that for 2006 there will only be one national conven-
pràõàyàma . The programme will start with supine tion.There is no convention planned for Summer 2006.
àsanas which help recovery from fatigue and strain If you wish to attend a national convention, you must
and prepare the body physically and mentally for book in for the one at Brunel in June with Jawahar
pràõàyàma . Then we go on to the pràõàyàma syllabus Bangera. Please let us know what you think about this -
for the Introductory certificate. Dates of PD days and should we try to stick to two national conventions
venues, plus the programme to follow very shortly. every year, or run a single one, which we are confident
Watch out for Leza’s IYA (UK) Events sent via e-mail. of filling, and then co-ordinate more national tours by
visiting teachers.

IYA(UK) LAUNCHES NEW WEBSITE
In Autumn 2005 we launched our new website and this
is a guide to its contents. The home page contains a
welcome to the site, an article about the Certification
UK institutes is a page giving details of the 15 Iyengar Insti-
tutes currently affiliated to the IYA(UK).
Mark and details about attending classes at the Ramamani Join IYA is a recruitment page from which an individual
Memorial Iyengar Yoga Institute in Pune (including an membership application form can be downloaded.
application form and a comprehensive guide to travelling
to and staying in Pune). Events is a new feature which is regularly updated by the
Office Manager (see her report on page 47) and is
Latest news appears on the right hand side of the home proving to be very popular with members; if you wish to
page and, at the time of writing, the most recent items are have details of an event entered on this page, please send
the IYA(UK) convention in June 2006, and Guruji and them to Leza at [email protected] .
Geeta’s birthdays. On the left of the home page is a menu
that takes you to the other pages on the site: Books, CDs and DVDs is our merchandising page, and
will be more up-to-date than the version that appears
About IYA (UK) leads to three pages; a description of the twice yearly in Iyengar Yoga News. Unfortunately, we do
Association, with a link to the latest copy of our Consti- not yet have the facility for people to buy merchandise
tution, the roles of the Association and a full list of Exec- on-line, but the page gives full details of how to order.
utive Council members, as well as other people officially
involved in the Association. FAQ and News contains useful information about yoga
in general and Iyengar yoga in particular.
About Iyengar Yoga talks about our Guru, Yogacharya
B.K.S. Iyengar, as well as describing our approach towards Teacher Training contains a detailed description of our
remedial work and teaching the Iyengar method in teacher training process, and there is a link to a docu-
general. There is a link from this page to a site on which ment giving the names of all current Iyengar teacher
you can hear Mr Iyengar himself chanting the invocation trainers in the UK.
to Patanjali as well as other invocations.
Conventions contains details of how to book a place on
Finding a teacher is an invaluable search facility in which forthcoming conventions, as well as reports and photo-
you can enter a name, postcode, town or county and find graphs from previous ones.
details of all appropriate certificated teachers. All teacher
members of the IYA(UK) are automatically included in BKS Iyengar: we made a decision not to provide links to
this list. If you are a teacher, you can log on to the site via lots of other sites, but we have provided a link to the main
the ‘Teachers’ Login’ link and enter details of your weekly Iyengar site in Pune - it is well worth checking out.
classes and any workshops or holidays. At the time of
writing, out of a possible 883 teachers only 255 have PHASE II
logged on and entered their class details. There is still more work to do in setting up this website.
For example, we would like to post a photo-gallery, and a
We would urge you most strongly to do this if you PR page contining links to media articles about Iyengar
haven’t already done so. Please contact us at yoga. Also, we need to refine the teacher search facility
[email protected] if you have forgotten your so that individual teachers can be found in all of the areas
initial username and password. in which they teach, not simply where they live. C
I Y A ( U K ) R E P O R T S
Judith Jones - IYA(UK) Chairperson Could anyone help work with Planning to look into
Accreditation for our teaching certificate? Contact
By the time you receive this magazine we Margaret Carter
will be looking forward to Spring - a time
of growth. Do you know of anyone who you think would make
a future Chair - in 18 months or in 5 years time? They
The IYA(UK) has grown into an organisation with a total need to be really committed to Iyengar yoga and to
membership of almost 3000.This large organism requires care about its future in the UK; to be able to go to
constant attention and nurturing to ensure that as it Pune and communicate with Guruji; to command an
grows it is healthy and strong and that it provides for and overview of the Association and know about its
serves the needs of those for whom it exists - YOU. current activities and histories and ensure good
However the reason why the Association exists is communication between committees; to be able to
because of BKS Iyengar - our President - without whom access e-mail daily Mon - Fri; to be flexible with time;
none of this would have come into being. The IYA(UK) to be open-minded; to be a good listener but able to
exists to promote Iyengar yoga and to carry out the Aims voice an opinion; to be able to speak on behalf of the
and Objectives of the Mother Institute in India, which are Association to the press etc; to be Line Manager to
written into and form the core of our Constitution.This is the Membership & Office Manager; to be able to
done through our teachers. Chair 3 executive meetings a year alternately in
London and York and attend 3 Planning meetings.
The structure of the IYA(UK) is like a plant. It has roots,
stem, branches, leaves etc. It survives as a result of the Could this be YOU? We are not looking for a paragon ! -
generous time given to looking after it by many teachers just someone who is willing to take on this responsibility.
and some students. They are people who feel that it is The necessary experience is gained while serving for a
important to give back that little extra in return for every- time as Vice Chair. If the Chair’s job is not you but you
thing they have gained from Iyengar Yoga. would still like to help IN ANY WAY please contact Joe
Burn or myself.
Becoming involved is stimulating, interesting and character
building.Taking on new responsibilities can be challenging
but also satisfying. As the Association grows more people Judith Richards - Treasurer
are needed to help in its development and to take over
from those who have served their time and are ready to Enclosed with this issue you will find the
make way for the new. ARE YOU READY FOR THIS? financial statements for the year 2004-5.
These were presented at the AGM in
Everyone can say that they don’t have the time. We are June 2005, and were passed subject to amendment.These
all busy as no matter how many hours there are in a day, amendments have been made - showing the Iyengar Yoga
we fill them. But can you make some room in your life and Development Fund (Certification Mark funds) as separate
give this some priority? If so please contact Joe Burn or from the general fund - and I have added notes to help
myself (see p. 64 for all contact details). you understand the statements more easily. Now that the
IYA financial year ends only 2 months before the AGM,
We are always keen to hear from you if you have anything there is not enough time to prepare the financial state-
to offer but SPECIFICALLY - ments and give you, the membership, a chance to see
them before the AGM of that year. We shall therefore
Does anyone have some Financial knowledge? In June present the statements at the AGM of the following year.
we will need a new Treasurer (see Report below) This means that the accounts for 2005-6 will be published
in the September 2006 issue of IYN and ratified at the
Does anyone have experience in setting up a charitable 2007 AGM. If you have any comments or queries please
trust? If so, please contact Philippe Harari email me at:
[email protected]
I shall be stepping down as treasurer in June 2006. Since I Leza Hatchard -
started in September 2002 the job has changed enor- Membership and Office Manager
mously from being a glorified book-keeper to one of
financial management. The workload increased enor- Renewal Time! Here we are again staring
mously, too, in the early days of IYA, but now has settled at the yearly behemoth known as the IYA
back down to a manageable 2-4 hours a week, now that (UK) renewals! You should all by now
have received your renewal reminder forms from me. If
the administrative machinery of the new and bigger Asso- for any reason you think you have not received it, please
ciation is established, and the Membership and Office do get in touch and let me know and I can send a copy
Manager (Leza) is more in control. By the time you read to you. If you would like copies of application forms to
this we hope to have employed a bookkeeper, leaving the give to family or friends or to your students who may
treasurer to keep an overview of proceedings, plus wish to join the association, receive our magazine twice a
certain specific tasks such as signing cheques, arranging year and the regular updates by e-mail, get in touch.
foreign payments, producing reports and budgeting. It Please remember: you must keep your basic membership
would be useful for the incoming treasurer to have some fees up to date (either directly with IYA (UK) or with one
knowledge of accounting or financial management, so if of our affiliated institutes) to continue to receive copies of
you have, or know someone who has, please step the magazine and the regular e-mail updates about
upcoming events, conventions, important information etc.
forward! You don’t have to be a teacher or a rep. - just a Teachers please note that you must also keep your
member! teachers fees up to date to ensure that you are fully
covered by the IYA insurance and the certification mark.
As I mentioned in the last issue, we have a long-term plan If your teacher membership fees are not renewed you
to establish premises for IYA and we are beginning to will not be able to be listed on the website nor advertise
look into the finances of such a move and to consider as an Iyengar Yoga Teacher.
what sort of building we need and where. If you have any
thoughts, ideas or knowledge of a place, please email me The 05/06 membership year was very busy and saw a lot
at [email protected]. of changes. The new IYA website was launched and is
proving an excellent resource for our members, especially
teacher members. Teachers, if you have not listed your
Just to remind you of the membership and other rates for classes on there already, please take the time to do this as
2006/7: the site is accessed by a lot of people around the country
looking for Iyengar Yoga classes. The Upcoming Events e-
Sterling Euros mails and the Diary of Events on the Website are proving
to be extremely successful. Please feel free to send details
Institute members 5.50 8.00 of any workshops, Iyengar yoga holidays etc that you may
Individual members 12.00 17.50 be planning and I can add these to the website and
Overseas supplement 12.00 17.50 regular e-mail updates.
Teachers supplement 34.00 50.00
Teachers concessionary rate 21.00 31.00 The office is getting busier and busier as we have more
going on each year. The best way to get hold of me is still
Certification Mark 30.00 44.00 by e-mail to: [email protected] You can also tele-
CM concessionary rate 18.00 26.50 phone me on 0208 997 6029 but e-mail is often much
quicker and easier as you can send your enquiry in detail.
Teachers insurance The office operates on a part-time flexible basis and
Basic premium 22.00 32.00 although I am often here I cannot always answer the
Home premises extra cover 26.00 38.00 phone as I am busy with the administration of the associ-
Rep. of Ireland supplement 26.00 38.00 ation, which is very time consuming. If you get the voice-
mail I am either engaged on another call, working on the
Introductory Level 1 computer or away from the office. Please always leave me
(half day) assessment fees 50.00 73.00 a message and I will call you back within a day or two.
Finally thank you to all those who have sent lovely letters
All other and cards with support and feedback about the main
(whole day) assessment fees 80.00 117.00 office. It is really appreciated and very kind of you to take
the time. I hope 2006 is a wonderful year for you all and
Teacher trainee registration fee 30.00 44.00 I look forward to speaking with you throughout the year.

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

For admission, the Institute requests that the student’s practice of 8 years reflects an understanding of the 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 covered in that
chapter.
The following should be noted:

1. RIMYI offers one or two months admission.The deposit of $US 150 is for one month.
2. Please do not ask to change the date you are given unless you have a serious need to do so on
compassionate grounds.
3. Advance deposit is part of the fees and hence not transferable to any other person or course. It is non-
refundable.
4. 6 classes are given per week, each for 2hrs duration. A schedule will be given on arrival.
5. The last week of each month will be pràõàyàma classes.
6. No extensions will be given beyond two months under any circumstances.
7. A confirmation letter will be given from the RIMYI and should be presented on arrival.
8. The classes will be conducted by BKS Iyengar or his daughter or son or by staff members.
10. Please make your own arrangements for board and lodging
11. Certificates will not be issued at the end of the course.
12. When applying please include relevant bio-data with any health conditions.
Please send Application Forms (see opposite) and your Bankers Draft for US$ 150 made out to RIMYI to:
Penny Chaplin,
Flat 1, St. Johns Court,
Finchley Road,
London NW3 6LL
Please do not include photos or personal mail.

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

REQUEST FOR ENROLMENT IN
GENERAL CLASSES AT THE
RAMAMANI IYENGAR MEMORIAL
YOGA INSTITUTE (RIMYI)
This section to be filled out by the applicant:
Last name: ...................................................................................... First name: .................................................................................................
Middle/other name: ................................................................................................................ Age: .......................... Gender: M / F
Address: .......................................................................................................................................................................................................................
.........................................................................................................................................................................Postcode: ............................................
Telephone: .............................................................................................. fax: ..........................................................................................................
e-mail: ............................................................................................................................................................................................................................
No. of years practising Iyengar Yoga: ..................... Name of main teacher: ...............................................................................
What frequency of study with them (daily, weekly, monthly): .....................................................................................................
Date of last class taken with the teacher: ...............................................................................................................................................
Can you speak English?: YES / NO Any previous classes at the RIMYI?: YES / NO
If applicable, the most recent date of attendance at the RIMYI: from (month/year) ......../........ to ......../........
Applying for admission for (please put in year and number in order of preference):
June/July August/September October/November December/January
The deposit of $US 150 made out to RIMYI in the form of a bank draft or international money order
(do not send cash).
The amount sent: $ ........................................ Signature: ................................................................................ Date:......./......./..............
This section to be filled out by the referring certificated teacher:
Dear Mr Pandurang Rao,
I, .................................................................................................. herewith recommend ..................................................................................
who has studied Yoga with me for ...................years. She/he has also attended ..................................................................
course with senior teachers. As per my knowledge, she/he is a genuine pupil/teacher who follows the
Iyengar method.
Yours sincerely, Signature: ............................................................................................................. Date:......./......./..............

ASSESSMENT R ESULTS
The following people were successful in Level 2 of the Introductory Assessments:
Khairoun Abji Jacqueline Acres Ann Allen Robert Ashman
Sally Avard Wendy Atkinson Michael Balshaw Lorna Baxter
Andrew Beattie Andrew Benfield Elizabeth Biggin Juliet Bishop
Darren Bloom Annette Bluhdorn Yvette Blumberg Sara Braham
Frances Brooke-Popham Shirley Budden Gary Carvill Janette Cliffe
Evelyn Donnelly Julie Donohue Eleanor Douglas Diane Drain
Karen Dunne Marcus Evans Colette Foulstone Jennifer Furby
Diana Gee Rachel Graves Heidi Haenschke Sally Hall
Margaret Hall Lynn Hanna Claire Hanrahan Jen Henwood
Carole Heritage Tamara Hockey Steven Hogg Angela Hulm
Luke Hutchison Sarah Izzard Emma Jackman Peter Jaeger
Karen Mai Jones Ingrid Kally Martia Katz Justine Kilburn
Jackie Kilcourse Kirsten Kilian Sharon Kipps B. J. Peter Kosasih
Mary Leonard Tessa Lindsey-Coombs Lucy Lynch Moneeza Masood
Agnes Matthews Valerie Miller Julia Mitchell Shelley Mitchell
Susan Morris Jackie Newman Lucy Osman Dimitris Papakyriazis
Penny Perry Sarah Pethybridge Laura Potts Dale Rathbone
Zoe Reason Michael Roe Angela Rogers Christine Rumley
Miranda Rutter Hazel Sainsbury Camila Sanni Scarlett Shamash
Karen Smith Kirstie Smith Leslie Smith Sam Smith
Bibi Sohawon Robert Michael Squire Teresa Stevens Zonna Stokkink
Kaz Takabatake Jacky Taylor Cathy Tincknell Sarah Toward-Choi
Margaret Treanor Simon Turner Jessica Wallwork Rachel Webster
Susanne Westfield Terence Wilson Nicola Wright
The following people were successful in Level 1 of the Senior Intermediate Assessments:
Alice Appleton Debbie Bartholomew Ros Bell Pam Butler
Graine Gilleece Aisling Guirke Janet Hartley Barbara Leyland
Shirin Marshall Christina Niewola Orla Punch David Reddicen
Julie Royle Liz Tonner Susan Vassar Bob Waters
Tig Whattler
Best wishes for next time to those that were unsuccessful in this round of assessments.
Many thanks to all those who helped with organisation, moderating, assessing and catering.

TEACHER T RAINERS A ND C OURSES 2 006/07
AGAR WARD, Richard Bath
(AUSTIN, Gordon North East - training with Margaret Austin)
AUSTIN, Margaret North East
BELL, Ros North Thames, London
BOOTH,Tricia Manchester and District Iyengar Institute of Yoga
BOOTH, Brenda South Thames, London
BROWN, Alan Yorkshire
BROWN, Julie Manchester and District Iyengar Institute of Yoga
BROWNE, Dave North East
BUTLER, Pam South London
CHAMBERS, Gerry Bristol
CHAPLIN, Penny North West and Central London
(CLARK, Dianne Iyengar Yoga Institute (Maida Vale) - training with Sallie Sullivan)
COATS, Diane North East
FARQUHAR, Lyn Scotland
GLEN, George Scotland
GREEN, Sheila Herefordshire
HARRISON, Cecilia Nottingham
HASWELL, Sheila Buckinghamshire
(HODGES, Julie Buckinghamshire - training with Sheila Haswell)
(HODGSON, Dawn North East - training with Margaret Austin)
(HOMEWOOD, Frances Sheffield - training with Marion Kilburn)
JONES, Judith Berkshire
KILBURN, Marion Manchester and District Iyengar Institute of Yoga & Sheffield
KNIGHT, Jean Edinburgh
LAING, Meg Edinburgh
LONG, Susan Essex
NEWCOMBE, Alaric London
(NIEWOLA, Christina MDIIY - training with Tricia Booth, Julie Brown and Marion Kilburn)
ORTON, Jayne Birmingham
PERRYMAN, Sasha Cambridge
PIDGEON, Elaine Edinburgh
PRESCOTT, Silvia North West & Central London
PURVIS, Lynda Bristol
(REED, Pen not running an Introductory training course at present)
(RICHARDS, Judith Buckinghamshire - training with Sheila Haswell)
SCHOONRAAD, Ursula South Thames, London
(SMITH, Andrea Hayling Island - training with Judith Jones)
SOFFA, Judi Liverpool
SULLIVAN Sallie Reading, London
SWEETING, Judi Cirencester
TONNER, Elizabeth Huddersfield
VAN DOP, Judith Cornwall
VASSAR, Susan Somerset
WAKEFORD, Ros Hampshire
WELHAM, Bob Bristol
WELHAM, Kathy Bristol
IYA(UK) MERCHAND ISE
All prices include p & p in the UK. Please ask about postage to other countries.
Make cheques payable to “IYA (UK)” and send to:
Patsy Sparksman, 33 Ashbourne Avenue, London NW11 0DT
All enquiries to Patsy Sparksman and NOT to the main office please:
020 8455 6366; [email protected]
PLEASE PRINT name, address, phone number and e-m

mail address clearly with your order.
BOOKS
Light on Life by B.K.S. Iyengar: this book conveys the discoveries from a lifetime of intensive
yoga practice, study and teaching. Mr Iyengar invites both those new to yoga and those who are
experienced practitioners on an Inward Journey designed to increase their physical stability,
emotional vitality, mental clarity, intellectual wisdom and spiritual bliss.
Now available at a special reduced price of £12
Light on Yoga by B.K.S. Iyengar: for practitioners of Iyengar yoga, Mr Iyengar’s classic book is the
seminal text, and the photographs of the author demonstrating the àsanas are truly inspiring.There
is a brief introduction to yoga philosophy followed by a detailed description of 200 postures and
then, after a description of some pràõàyàma exercises, there are practice sequences in the back.
New edition available for £15
Light on Pràõàyàma by B.K.S. Iyengar: Mr Iyengar treats the art of pràõàyàma with the subtlety
that it deserves. A variety of pràõàyàmas are described and each is broken down into easy compo-
nents so that the practitioner can build him/herself up without strain. There is also a long section
on relaxation.The practice sequences in the back are really excellent.
Cost: £12
Light on the Yoga Sutras of Patanjali by B.K.S. Iyengar: Mr Iyengar offers his own interpreta-
tion and translation of this notoriously difficult work. He demonstrates how Patanjali’s philosophy
runs through his own practice and teaching of yoga. Students who want to understand the philo-
sophical underpinning of Iyengar yoga need look no further.
Cost: £15
Astadala Yogamala by B.K.S. Iyengar: A collection of Mr Iyengar’s writings, projected to run to

13 volumes. Volumes 1 to 5 now available.
Cost: £12 per volume

Yoga: a Gem for Women by Geeta S. Iyengar: Geeta integrates yogic theory, practice and
personal experience into an accomplished and inclusive guide to the discipline of yoga.Yoga:A Gem
for Women provides meticulous details and corresponding photographs for more than 80 àsanas ,
appealing to both the beginner and the advanced practitioner.
Cost: £12
Yoga in Action: a Preliminary Course by Geeta S. Iyengar: A preliminary course of

àsanas and pràõàyàma based on the syllabus taught at the Ramanani Iyengar Memorial Yoga
Institute. An excellent reference for beginners for home practice but also for teachers.
Postures are described and clearly illustrated in stages of progress into the final pose.
Cost: £10
Tuesdays with Prashant by Prashant S. Iyengar: transcripts of the Tuesday evening classes
taught by Prashant Iyengar in 2002-2003. It includes sequences of the àsanas and his instructions
while teaching the different àsanas and pràõàyàma . It also includes his analogies from day to day
life and his quotations. Ring-bound for convenience during practice.
Cost: £12
Alpha and Omega of Trikoõàsana by Prashant S. Iyengar: trikoõàsana is used as an example

to explain how àsana practice is a journey from external beginnings to the knowledge of the
‘soulosphere’. ‘Doing’ a pose, Prashant explains, must include alerting, activating, sensitizing,
perceiving and becoming pensive and reflective in a pose.
Cost: £12
A Matter of Health by Dr Krishna Raman: An in-depth look at the relationships between health,
modern medicine and yoga from a medical point of view by one of Mr Iyengar’s students. Extensive
information on anatomy and physiology and how it is affected by yoga practice with extensive help
and advice on remedial work. Illustrated hardback book.
Cost: £27
Yoga for Children by Rajiv and Swati Chanchani: yoga presented for the benefit of children
by senior students of B.K.S. Iyengar. Fully illustrated.
Cost: £14
Basic Guidelines for Teachers of Yoga by B.K.S. Iyengar and Geeta S. Iyengar: based on the
preliminary Teachers’ Training taught at the RIMYI in Pune, this is an essential text for all Iyengar
teachers and teacher trainees. Note: this title is only available to certificated Iyengar teachers.Trainee
teachers can obtain a copy from their trainer.
Cost: £12

CD-ROMS and Videos
Yoga for You - CD-ROM by B.K.S. Iyengar
Cost: £14
Yoga for Stress - CD-ROM by B.K.S. Iyengar
Cost: £14
Yoga for Asthma - CD-ROM by B.K.S. Iyengar
Cost: £14
Yoga for Blood Pressure - CD-ROM by B.K.S. Iyengar
Cost: £14
CLEAR-OUT SALE
Iyengar Yoga Jubilee videos
Teachers’ Event + Question and Answer session (4 tapes)
Cost: only £10
T -SS H I R T S F O R S A L E
LEGGINGS FOR SALE
Vest tops (women’s cut)
Colours: forest green, cerise pink, These cotton footless tights
primrose yellow are made with a super-soft
Sizes: S / M / L / XL cotton lycra and 198g weight
Cost: £10 fabric giving you a pair of
leggings that is great to wear
and durable.
V-nneck cap sleeve
Colours: purple, black, turquoise, navy Colour: black
Sizes: M / L / XL Cost: £20
Cost: £13
Round neck cap sleeve in easy fit All prices on these pages include postage and
Colours: pale blue, purple, pale pink, white
packing in the UK and Republic of Ireland.
Sizes: 8 - 20
Cost: £13
Please ask about postage to other countries

Y O G A R A H A S Y A
Yoga Rahasya is a quarterly Iyengar yoga
journal published in India. Four issues a year
are mailed to you, normally starting from the
next available issue. Back copies are some-
times available (£3.50 each); please write a
separate note if you are enquiring about
these, listing the issues you are seeking. To
subscribe, or to renew an existing subscrip-
tion, please complete and return the form
below with a cheque made payable to “IYA
(UK)” to:
Tig Whattler, 64 Watermoor Road,

Cirencester, Glos. GL7 1LD.
Queries to this address or to

[email protected].
Please write very clearly (or type the informa-

tion on a separate piece of paper).
In order to comply with the provisions of the Data

Protection Act 1998, IYA (UK) agrees not to release
the details you give us here to any external party
without first seeking your permission. We may pass
on these details to our Indian Yoga Rahasya
publishing partners. This information is collected,
stored and processed for the purposes of Yoga
Rahasya journal subscription and distribution
administration. IYA (UK) does not sell or exchange
its membership lists with other organisations.
Name: ..................................................................................................................................................................................................................................................
Address: ..............................................................................................................................................................................................................................................
............................................................................................................................................................................................ Post code: .............................................
Telephone: ............................................................ e-mail: ............................................................................................................................................................
Is this a renewal? ............... If so, please state issue no. new subscription is to start with, if known. Vol. ............... No..............
Amount enclosed (cheque to “IYA (UK)” please) £........................................................ (one year’s subscription (4 issues) is £16)
Please enclose a stamped s.a.e. if you require a receipt.
Signature ........................................................................................................................................................ Date .......................................................................

ADVERTISEMENTS
ELIZABETH DE MICHELIS’
ADVERTISING
in A HISTORY OF
IYENGAR
YOGA N EWS MODERN YOGA
If you wish to advertise in the next issue of Iyengar Yoga ISBN: 0826487726
News, please send all text, photographs or artwork to: Now out in paperback
Philippe Harari
3 Finch Road, Cambridge CB4 3RB Special offer to Iyengar Yoga News readers:
[email protected]
Purchase direct from publisher at 30% discount
The deadline for the next issue of Iyengar Yoga News £13.99 + £3.95 p&p = £17.94 (RRP £19.99)
(due out September 2006) is: 1st July, 2006
For orders and info contact:
Advertising rates Kate Dryden at Continuum
Quarter page: £35; Small ads.: 40p per word quoting code YO01
NB. the Editorial Board reserves the right to refuse to
tel: 0207 922 0921
accept advertisements or parts of advertisements that
email: kdryden@continuum-
are deemed to be at variance with the stated aims of
the Iyengar Yoga Association (UK) books.com
(offer ends 30.6.2006)
S M A L L A D S . YO01
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Residential Yoga Weekends Schoonraad & John Shirbon & other
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Yoga Weekend in Kirkwall on the Orkney Islands Remedial (starting 2006)
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Rajiv Chanchani Easter Intensive 14-16 April See our Website:
Yoga retreat in Italy 3-10 June with www.ujayyoga.com
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Yoga classes & Yoga equipment sales
Yoga Days with Kirsten Agar Ward
25 February & 24 June 2006
Easter Yoga Day with Richard Agar Ward
Saturday 5 April 2006
Summer retreat with Richard Agar Ward @ EarthSpirit
Centre, Nr Glastonbury
Thursday 25 - Wednesday 31 May 2006
Weekend Intensive with Jawahar Bangera
Friday 9 - Sunday 11 June
Yoga & the Pelvic Floor workshops with Karen Wilde,
Senior Teacher from Australia
23 September - Iyengar teachers/trainees (men & women)
24 September - Women’s health (open to all women)
Summer Intensive with Richard Agar Ward
Friday 25 - Monday 28 August 2006
Teacher training 2006-22007 with Richard Agar Ward
Inttroducttorry (July 2006-JJune 2007)
Closing date for applications 12 May 2006
Juniorr Intterrmediatte (April 2006-M
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Yoga Holidays in Crete 2006 Iyengar Yoga

with Marios Argiros Institute of
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150 Westley Road, Acocks Green Birmingham
Tel. 0121 608 2229
2006 Events
22 Jan. - Intermediate Yoga Day with Julie Brown
nd
l7th to 20th April - Easter Intensive with Jeanne Maslen

5th to 7th June - Classes with Jawahar Bangera
7th to 9th July - Weekend with Christian Pisano
23-30 May 30 May-6 June 4-11 July 22-29 Aug. 6th to l3th Aug. - Beginners week at
29 August-5 September 24-31 October Quinta Mimosa, Portugal
13th to 20th Aug. - Intermediate week at Quinta Mimosa
Iyengar Yoga Holiday in a beautiful location right on
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website at www.mariosyoga.com Spring 2006.

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Iyengar Yoga
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With Johanna Heckmann-Mohan
(Certified Senior Teacher)
For the fifth year, I am pleased to organise a
Summer Workshop at the Domaine du Taillé in
the Ardèche, an ideal setting for the practice of
yoga.The workshop is suitable for General/
Intermediate Level Students.The practice
sessions take place in a large Dojo (200m2).
The Domaine du Taillé provides a wide variety of
accommodation - individual rooms and wooden
chalets, as well as double rooms.
For more information please contact:
Johanna Heckmann-Mohan
Tel.: 020 8406 4337
Email: [email protected]
Web: www.iyoga.pwp.blueyonder.co.uk
Iyengar Yoga Holiday in Southern Spain Instructional Iyengar Yoga DVD/Video

With Judith Richards & Janette Browne
9th to 16th April 2006 DO YOU NEED HELP TO
PRACTICE YOGA AT HOME?
‘Practice and Enjoy’ with Julie Brown
Designed to help you practice yoga at home as

well as in your class. For beginners and
experienced students alike.
5 sessions of 15-20 minutes each.
Judith Richards Includes a relaxation session, plus limbering-in
www.yogadham.co.uk poses for the beginning of each session.
Tel 020 8398 1741
To order ‘Practice and Enjoy’
email [email protected] with Julie Brown
Janette Browne or for fur ther information :
www.yogaloka.com 01625 879090
Tel 020 8875 0175 [email protected]
£12.99 each plus P&P
email [email protected]
(Discounts for bulk orders)
Julie Brown has taught for over 25 years and is a
or visit www.molinodelrey.com Qualified Senior Teacher of Iyengar Yoga

ADVERTISEMENTS
Regular classes plus weekend events
Visiting Teachers for 2006

Margaret Austin; Elaine Pidgeon; Penny Chaplin
Summer Schools @ Sarva

24 - 28th July; 31st July - 4th August
th
Residential Week in Hebden Bridge

with Sheila Haswell:
7 - 11th August
01494 521107
www.sarva.co.uk
High Wycombe, Bucks
HP12 3AB
YOGA HOLIDAYS
at Penpont, Brecon, South Wales YOGA IN WEST CRETE
with Sasha Perryman
with Margaret Rawlinson
23rd May - 30th May 2006

29th Aug. - 5th Sept. 2006
£390 (ex. flight)
SUN! SEA! AND SERIOUS YOGA PRACTICE

New venue next to sea/lovely beach
2006
modern hotel - swimming pool
Easter: 8th - 14th April
guided walks - stunning countryside
Summer: 19th - 25th August
£395 full board phone Margaret 01628 770796

For further information please send SAE to: [email protected]
Sasha Perryman
Cambridge Iyengar Yoga Centre bookings - FreeSpirit 01273 564230
59 Norfolk Terrace, Cambridge CB1 2NG [email protected]
www.cambridgeyoga.co.uk

IYA (UK) EXECUTIVE COUNCIL
Name e-m mail Telephone Position Committee Chair
Debbie Bartholomew [email protected] 01706 841942 MDIIY rep.
Ros Bell [email protected] 020 8340 9899 NELIYI rep.
Brenda Booth [email protected] 01892 740876 individual rep.
Tricia Booth [email protected] 01663 732927 special rep. A and TT
Alan Brown [email protected] 01535 637359 BDIYI rep.
Joe Burn [email protected] 01224 632932 Secretary
Eileen Cameron [email protected] 0035312841799 Ireland rep.
Mary Carol [email protected] 01142517359 SADIYA rep.
Margaret Carter [email protected] 01925 758382 Vice-Chair Planning / Events
Louise Cartledge [email protected] 01428 645825 Memb. Sec.
Diane Clow [email protected] 0131 334 7544 ESIYI rep.
John Cotgreave [email protected] 07985 332820 LIYI rep.
Helen Graham [email protected] 0141 642 0476 GWSIYI rep.
Aisling Guirke [email protected] 00353872891664 Ireland rep.
Philippe Harari [email protected] 01223 523410 CIYI rep. Comms & PR
Mary Heath [email protected] 0120 225 0441 individual rep.
Judith Jones [email protected] 01488 71 838 Chair Management
Jean Kutz [email protected] 01872 572807 SWIYI rep.
Brenda Noble Nesbitt [email protected] 0191 388 4188 NEIIY rep.
Prabhakara [email protected] 0121 449 7496 MCIYI rep.
Elaine Pidgeon. [email protected] 0131 552 9871 Special rep. E, M and C
Judith Richards [email protected] 020 8398 1741 Treasurer Finance
Andy Roughton [email protected] 01273 326205 IIYS rep.
Andrea Smith [email protected] 0239 246 6750 DHIYI rep.
Patsy Sparksman [email protected] 020 8455 6366 individual rep. Merchandising
Committee members
Note: Committee chairs are in bold. Co-opted (ie. non- Executive Council) members are in italics.
Management Committee: Joe Burn, Tricia Booth, Maragret Carter, Judith Jones, Elaine Pigeon, Judith Richards
Ethics, Membership and Certification: Ros Bell, Louise Cartledge, Penny Chaplin, Pen Reed, Judi Soffa, Judi Sweeting,
E.laine Pigeon, Tig Whattler
Assessment and Teacher Training: Margaret Austin, Alan Brown, Julie Brown, Brenda Booth, Tricia Booth,
Sheila Haswell, Meg Laing, Jayne Orton, Sasha Perryman
Finance: Judith Richards, Prabhakara
Planning: Ros Bell, Joe Burn, Margaret Carter, Louise Cartledge, Judith Jones, Prabhakara, Judith Richards,
Andrea Smith
Communications & Public Relations: Debbie Bartholomew, Liz Brown, Jon Cotgreave, Helen Dye, Philippe Harari,
Andy Roughton, R.achel Lovegrove, Patsy Sparksman
Archives/Research: Sue Vassar
Conventions/Events: Gordon Austin, Margaret Carter, Christina Niewola.
Merchandising Committee: Patsy Sparksman, Tig Whattler (Yoga Rahasya)
Moderators
Margaret Austin Tricia Booth Julie Brown Penny Chaplin Sheila Haswell Meg Laing
Sasha Perryman Elaine Pidgeon Jayne Orton Pen Reed Judi Sweeting
Professional Development Days Coordinator: Judi Sweeting
Assessment Co-o ordinator: Meg Laing
Senior Intermediate Assessment Organiser: Jayne Orton
Junior Intermediate Assessment Organiser: Sasha Perryman
Introductory Assessment Organiser: Sheila Haswell
Republic of Ireland Assessment Coordinator: Margaret Austin
INVOCATION TO PATANJALI
Most of us are familiar with the invocation to Pata¤jàli. John Youngman, with help
gratefully received from John Smith, examines the original Sanskrit phrase by phrase.To
listen to Mr Iyengar chanting the invocation to Pata¤jàli, go to the RIMYI website:
http://www.bksiyengar.com/modules/IYoga/sage.htm
yogena cittasya padena vàcàm
malam ÷arãrasya ca vaidyakena
yo ‘pàkarot ta ü p ravaraü munãnam
pata¤jalim prà¤jalir ànato smi
àbàhupuruùàkàram ÷aïkhacakràsidhàriõam
sahasra÷irasam ÷vetam praõamàmi pata¤jalim
Meaning of the words
yogena cittasya padena vàcàm

by means of yoga discipline of the mind by means of the word of utterances
malam ÷arãrasya ca vaidyakena
the dirt of the body and by means of his medical expertise
yo ‘pàkarot ta ü pravaram munãnam
who got rid of that best of sages
pata¤jalim prà¤jalir ànato smi
Pata¤jàli hands outstretched in prayer bowed down I am
à|bàhu| puruùàkàram ÷aïkha| cakrà| asi| dhàriõam
up to arm man form conch shell discus sword bearing
sahasra| ÷irasam ÷vetam praõamàmi pata¤jalim
one thousand head white I bow down low to Pata¤jàli
Notes:
| separates words that are normally written together
The conch shell, the discus and the sword are attributes of Lord Viùnu
The first 4 lines are Upajati (triùñubh) meter: 4 lines of eleven syllables each
The last 2 lines are øloka (anuùñubh ) meter: 4 blocks of 8 syllables each
My translation
I bow down, with hands outstretched in prayer, before Pata¤jàli, the best of sages, who through his knowledge of yoga
discipline, his analysis of language and his medical expertise has purged our bodies, minds and speech of impurities.
I bow down low Pata¤jàli, the pure [in spirit], whose upper body has a human form, [is crowned with] a thousand
[cobra] heads, [and who bears the attributes of Lord Viùnu ]; the conch shell, the discus and the sword.
Mr Iyengar’s translation
Let us bow down before the noblest of sages, Pata¤jàli, who gave yoga for serenity and sanctity of mind, grammar
for clarity and purity of speech, and medicine for perfection of health.
Let us prostrate before Pata¤jàli, an incarnation of Adi÷esa , whose upper body has a human form, whose arms hold
a conch and a disk, and who is crowned by a thousand-headed cobra.
The photograph on the back cover is of the Pata¤jàli statue at the temple in Bellur

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IYENGAR

IYENGAR ® YOGA N EWS - I ssue n o.8 - S pring 2 006

30 Events Listings: your guide to Iyengar Institutes in the UK

Y ou are often quoted as saying Light on the Yoga

As you go on practicing, new things do crop up... But

Iyengar Yoga News 8 - Spring 2006 5

What did I say today when Stephanie was here? I said,

Iyengar Yoga News 8 - Spring 2006 6

I wrote Light on the Yoga Sutras without depending on

Iyengar yoga became popular because I treated every-

The senior students of mine are responsible for the popu-

Remember that all my students are not yogis. They are

So Buddha remained permanently, eternally free - follow?

Iyengar Yoga News 8 - Spring 2006 7

L ight on Life is subtitled “The Yoga Journey to Whole-

Chapter 2, entitled “Stability”, focuses on the

Iyengar Yoga News 8 - Spring 2006 9

The concluding chapter of the book, “Living in Freedom”

Iyengar Yoga News 8 - Spring 2006 10

Iyengar Yoga News 8 - Spring 2006 11

I had a passionate marriage, and if my wife, Ramamani,

the difference between faith and belief. We tend to use

Iyengar Yoga News 8 - Spring 2006 12

I am old, and death inevitably approaches. But

Hokkusei, the great Japanese artist, said when he

Iyengar Yoga News 8 - Spring 2006 13

Yoga Rahasya is the offical journal of the RIMYI,

G uruji tells us time and again that while performing

However, we are unable to achieve the same during our

Iyengar Yoga News 8 - Spring 2006 16

N ovember is a quiet month in Pune, except for Diwali,

Dr Krishan Raman, MBBS FCCP, combines Western medicine and

Iyengar Yoga News 8 - Spring 2006 18

D o you have top thighs like stuffed sausages with

Helping someone with a bad hip problem in medical

Iyengar Yoga News 8 - Spring 2006 21

Pàr÷va setu bandha sarvàngàsana: on bench with

Iyengar Yoga News 8 - Spring 2006 22

Iyengar Yoga News 8 - Spring 2006 23

Iyengar Yoga News 8 - Spring 2006 25

C ould you explain the main phases of the menopause

Iyengar Yoga News 8 - Spring 2006 26

I was a pupil attending Corine’s classes at the IYA(UK)

Iyengar Yoga News 8 - Spring 2006 28

Iyengar Yoga News 8 - Spring 2006 29

Cambridge C Sallie Sullivan, 18th February - contact Philippe Harari

East of Scotland C Please contact the events organiser for details of

Liverpool C Please contact the events organiser for details of

Iyengar Yoga News 8 - Spring 2006 30

Manchester and District C Debbie Bartholomew, 18th February

North East C Please contact the events organiser for details of

South West C Richard and Kirsten Agar Ward, 18th/19th February

Iyengar Yoga News 8 - Spring 2006 31

I was asked by the Ethics, Membership and Certification

Iyengar Yoga News 8 - Spring 2006 34

Dear Lilian, Lilian was an utterly dedicated Iyengar

Iyengar Yoga News 8 - Spring 2006 35

Speaker after speaker talked about Lilian’s energy, her

“It is heartening to hear that you are all celebrating the