ADVANTAGES
So to what advantage is the practice of the more difficult asanas so well catalogued in Mr lyengar’s incomparable technical manual and masterfully presented as extraordinary examples of the humanly possible, throughout his adult lifeg The physical and mental benefits of each are expounded and the full range of postures are utilised in his therapeutic schedule for various diseases (LoY, Appendix 2), which must obviously be modified, simplified and adapted through the use of props to meet the capacity of the individual. But the primary level poses described in his Course One (LoY, Appendix 1) include a full range of movements adequate for the average individual to effectively optimise and maintain health during their life, “and bring harmony to the mind”. But clearly this alone is not considered to be equivalent to our final goal, and throughout this text and his other writings and talks, ongoing perserverance is assumed and expected, for those “who have sufficient devotion for the Science”. To those who do venture further it is intimated that our initial results deepen; an ongoing development accompanied by increasing wellness, firmness, vigour, courage and mental equilibrium. The practice of a complete range of asanas also presumably prepares one in the best possible way to be physically attuned and responsive enough, and sufficiently psychologically subtle and fearless, to go deeply into pranayama and samyama. Their development is likely to inform and develop within us a deeper insight into our humanity and the nature of truth, progressing us toward moksa, the final liberation this combination might offer to us. One other advantage of advanced practice, is that these asanas can also help to inform practice and teaching of “simpler” poses, and to be able to teach to students with varying aptitude, proficiency and difficulties.
THE CHALLENGE TO PROGRESS
I would assert that it is the intention of B.K.S. Iyengar not only for us to venerate his own practice and teaching, but rather and perhaps more to the point, for us to emulate his example, according to our own capacity and potential, which continues to be as most of us experienced as we began practicing this method – beyond our envisioned limits. We need obviously to continue to inspire ourselves and one another, as he, his teacher and his senior students have inspired us, through diligent practice. Ideally then we can be a light to others as we begin to develop some spaciousness and freedom, within our own bodies and minds. When I was last in Pune, in late 1995, Mr Iyengar admonished, as perhaps he has often, that once he had imagined that some of his students might surpass him; then shaking his head, laughing and seeming to feign disappointment, said that it now seemed very unlikely! His intention presumably is, as ever, to incite to greater effort and commitment for us to attempt just that, just as on a worldly level he has revolutionised the practice of hatha yoga and propagated it much more widely throughout the world, beyond the achievement of his own teacher. It may be interesting to note here, that the knowledge of a Brahmin teacher, within their continuous lineage, has the imperative of transmission to a suitable student or students, or that accumulated information forms a debit rather than a credit in terms of individual karma! But irregardless, this challenge to evolve is the clear objective here.
Hatha yoga and particularly the Iyengar method, as it becomes increasingly established throughout the world, is becoming clearly an opportunity for a lifelong commitment to a progressive external (“Physical”) and an interior (“spiritual”) individual selftransformation. Certainly, Iyengar now himself comments more on the latter aspect of asana and pranayama practice, having completed his groundwork of describing and teaching the physical practices to millions of people.
The following is a proposed model of a practitioner’s ongoing development in physical asana practice:
Figure 1.
DEVELOPMENT OF ASANA PRACTICE OVER TIME
initial and subsequent
“breakthroughs”
strengthening consolidation CHALLENGE – external or internal
phase stimulation, and expectation of growth
a “plateau” is
reached
The additional challenge can be provided by ourselves, by other practitioners and by our teachers. Customarily this effect is maximised by periods of intensive practice: yoga days, weekend workshops and retreats, and periods of intensive guided practice such as has been provided by General Classes and Intensives at the Iyengar Institute in Pune. Another approach utilised increasingly even by orthodox Iyengar yoga practitioners in the U.K. and elsewhere has been the “Astanga Vinyasa” practice method of Pattabhi Jois, similar to the method also initially practiced by B.K.S. Iyengar and taught to both by their teacher Krishnamacharya.
However the ideal is for this challenge to be ongoing, and I would like to suggest 10 key principles which might be utilised to maximise our progress. Essentially these combine attributes of the Iyengar and Astanga Vinyasa methods, and the philosophy of their teacher Krishnamacharya as described by his son Desikichar, developer of the Viniyoga method. Unsurprisingly given their common origin, and each being based upon Patanjalils Astanga yoga, each aspect exists to varying degrees in each style. Having studied directly with all three of these teachers, it might be useful for me to describe and contrast which of the former two styles, each of which I have practiced independently for periods of years, seem to emphasise each principle, in common practice. This comparison is particularly valuable at this time given the expansion of astanga vinyasa yoga practice in Western countries and the rapid achievement of the flexibility and firm, adept, well-rounded and independent practice that this method seems to promote.
YOGA PRACTICE PRINCIPLES TO MAXIMISE PROGRESSION
i. Systematic endeavour
Krishnamacharyals concept of “vinyasa kramam” or step-by-step development; restraining attempts beyond our current capabilities e.g. attending classes of an applicable level, following Iyengar’s 300 week (six-year), three-level course, and the six series of the “Astanga Vinyasa” system
ii. Methodicalness of alignment and/or sequencing
Following a definite method consisting of our teacher’s well-tried technique. Iyengar practice strongly emphasises accurate alignment and involves relatively complex but well-formulated sequencing to enable a certain energetic effect. Astanga Vinyasa consists of firmly-set sequences with the flow of movement in conjunction with “free breathing” emphasised, but minimal technical information about
alignment is given.
iii. Enquiry into judicious and appropriate practice
This indicates a choice of poses, their duration and order, and the use of suitable props and supports – according to our age, strength, flexibility, stamina, balance, concentration. It is well-emphasised by Iyengar yoga, whereas within the Astanga Vinyasa method it is not; one does as much as one is ready for of whichever series, in exact order.
iv. Adaptation for therapeutic needs
Iyengar yoga excels at modifications for individual anatomical and physiological differences, injuries, medical problems and physical handicaps, with its medical and functional use of props. In addition every dimension of asana practice is manipulated, including entirely supported versions of even relatively difficult postures (e.g. dwi pada viparita dandasana in a chair or on the wooden frame “backbender”). Pattabhi Jois has recently outlined some of the therapeutic effects of Primary Series postures and more simply reccomends longer stays than the usual 5-8 breaths, in the appropriate asanas for certain conditions.
V. Non-attachment to achieving
Patanjalils concept of “vairagya”, could be applicably described here as a detachment from achievement of an asana or its effects, which may prevent the use of force and unnecessary injury, is described well by B.K.S. Iyengar in his recent “Light on the Yoga Sutras of Patanjali”. Lack of technical alignment combined with a more vigorous approach and strong manual adjustments mean that despite the heat generated in the body during Astanga Vinyasa practice, the more rapid increase in strength and flexibility seems to be accompanied by a much higher rate of injuries.
Vi. Vigorous and persistent effort
Patanjali’s other reccomended essential attribute, “abhyasa”; the speed and intensity of Astanga Vinyasa appears to demand this to be unavoidably more apparent in popular practice, although the depth of penetration of each asana is perhaps limited by the short stays.
Vii. Comprehensiveness
Including a full-range of asanas from each category, toward a wellrounded effect and more harmonious and rapid development is more readily achieved in the Astanga Vinyasa practice. Iyengar practitioners need to take much more care to approach each area of practice, although this can be spread out over successive days and particular areas treated in depth. Dona Holleman describes this latter Iyengar approach in her schedules of systematic daily practice. Some very useful postures, such as Supta Virasana with the feet pointing back, Ardha Chandrasana. Swastikasana and Viparita Carini, simply aren’t included in the Astanga Vinyasa series’, (although incidentally the latter two were omitted from “Light on Yoga” as well)
VIII. Increasing independence
The need here is for extending practice beyond the “hand-holding” of initial constant supervision of asana practice via reliance on group classes. These may then be treated as a “top-up”, to improve technique and introduce the next stage. The simplicity of the unvarying sequences of Astanga Vinyasa makes this self-practice more straightforwardly achievable. Amongst Iyengar practitioners there is often a dependence on instructed practice for a long time, even amongst teachers.
IX. Regularity
Ideal practice is certainly on a daily basis, on at least 5-6 days per week. Astanga Vinyasa practice consists of a once daily session each day except Sundays, New Moon and Full Moon, and so is relatively readily achieveable. With two practices daily, devoted Iyengar practitioners can intersperse more active and more rejuvenative practices (such as supine poses, inversions and pranayama), although most busier practitioners would aim for once daily. Intensive periods of practice in residential or other courses, and studying in Pune or Mysore, can give the experience of what is possible.
X. Pinpointing and then challenging difficult areas
This last principle involves emphasising the personally difficult, within a balanced practice; that which is most required for maximal growth e.g. weak legwork, stiff shoulders, poor co-ordination, etc. Particular asanas as well as the manner in which they are performed should be selected and emphasised. Initially, the.guidance of a more experienced teacher is optimum, as is individually-attuned instruction.
To summarise my perceptions of popular practice of these two in-depth hatha yoga methods which both emphasise development toward practice of the full range of yogasanas, I would like to suggest that Iyengar yoga excels at particularly numbers 1 to 5. Contrastingly, astanga vinyasa yoga appears to excel particularly at numbers 6 to 8. (Please note that none of this personal analysis is intended to necessarily describe the practice and reccomendations of the progenitors of these methods and their senior practitioners). Utilising whatever style, I believe the last two principles are crucial to systematic progression.
SPECIFIC ASANA PRACTICE GUIDELINES
Within the Iyengar method, our main model is the Courses One, Two and Three in “Light on Yoga”, and incidentally that of the Astanga Vinyasa series’ often seems relatively haphazard, and its early emphasis on difficult padmasana variations is very hazardous for many Western practitioners, especially with the sometimes overly-vigorous hands-on adjustments.
Crucially, Iyengar comments on p.478 in his Course Three, notes: “Unless you improve these backbending postures (Viparita Chakrasana, Dwipada Viparita Dandasana from Sirsasana, and Kapotasana), you cannot proceed much with the other difficult asanas … I have instructed many people of different ages and some learn quicker than others. But there is no age limit for these asanas”. It is important to note that steady, regular practice of Urdhva Dhanurasana, Adho Mukha Vrksasana, Salamba Sirsasana and Supta Virasana to a good standard is required to safely to attempt to master the aforementioned. At this point Iyengar also includes both Urdhva Kukkutasana (lotus arm-balance) and Yoganidrasana (lying bothlegs-behind-head), along with repeating the important poses of Courses One and Two, as gateways to the advanced poses.
The standing postures and inversions that make up a ma]ority of these important poses are already appropriately well-emphasised in most Iyengar classes. To develop further, I propose that the following poses require more consistent focus, in light of Mr Iyengar’s suggestions:
1. Virasana and Supta Virasana
2. Utkatasana and Malasana
3. Suryanamaskar
4. Urdhva Prasarita Padasana, the Navasanas, and Lolasana
5. Dwi Pada Viparita Dandasana (on chair with feet to wall, or tall people on a strong halasana bench lengthways),
Urdhva Dhanurasana and Adho Mukha Vrksasana
6. Eka and Dwi Hasta Bhujasana, Kurmasana and Supta Kurmasana
7. Janu Sirsasana (with reccomended obtuse angle) and Baddha Konasana
8. Ardha Padma Paschimottanasana, Padmasana and Matsyasana
SUMMARY – THE DESIRE TO BE CHALLENGED TO PROGRESS
All of us contain the three gunas within our make-up – tamas (inert presence), rajas (dynamic activity) and sattva (harmony). The hathayoga system seems to utilise rajas to obtain sattva, but it is our preexisting tamasic nature that imagines that hard work and turbulence of rajas might not be necessary! As a friend and sometime student of mine commented, “(most people) just want an easy way out and are stuck with what makes them feel good”. In the short term, at least, one might venture to suggest; as Patanjali suggests, “future sorrows are to be avoided”, through the use of yoga. She went on to sum up her current experience, and I believe that of many, in this way: “My difficulties and the perception of being stuck in my yoga practice, is reflecting the other areas in my life that I’m not admitting to experiencing similar blockages. So I feel by committing myself to my practice (as yoga is the one area that seems to have any real point despite my dissatisfaction), I am going to learn a lot more about the rest of myself”. We need to continue to support the challenge to the limited understanding and performance of ourselves and our students, so that we continue to do full justice to our potential in yoga and in our lives, utilising this wonderful system.
BIBLIOGRAPHY
Astanga Yoga, compiled by Lino Miele, with notes from K. Pattabhi Jois
Gheranda Sarahita
Hatha Yoga Pradipika of Swatmarama
The Heart of Yoga, including Patanjalils Yoga Sutras, by T.K.V.
Desikachar
Light on Yoga, by BKS Iyengar
Light on the Yoga Sutras of Patanjali, by BKS Iyengar
