What is Iyengar Yoga?
The Practice
The Iyengar method of Yoga is initially learnt through the in-depthstudy of asanas (posture) and pranayama (breath control).
Mr Iyengar has systematised over 200 classical yoga Asanas and 14different types of Pranayamas (with variations of many of them) fromthe simple to the incredibly difficult. These have been structured andcategorised so as to allow a beginner to progress surely and safelyfrom basic postures to the most advanced as they gain flexibility,strength and sensitivity in mind, body and spirit.
Asana
In practice Iyengar yoga focuses particularly on threeaspects. Correct body alignment allows the body to developharmoniously in an anatomically correct way so that the studentsuffers no injury or pain when practising correctly. As all bodies aredifferent and people have different weaknesses and strengths. MrIyengar has also developed the use of props to help the body into thecorrect positions required. Props are objects like wooden blocks,chairs, blankets and belts that help one adjust or support oneself inthe different postures so that one can work in a range of motion thatis safe and effective.
An added benefit is that although the therapeutic aspects of asanasand pranayama have been known for centuries, Mr Iyengar'sunrelenting emphasis on correct anatomical alignment and methods ofworking have refined the therapeutic aspects of Yoga. Thus practice ofIyengar yoga will often result in eliminating aches and pains, improveposture etc. but Iyengar Yoga can also be used to treat many ailments,including extremely serious medical conditions, under the supervisionof a suitably experienced teacher. The other two key aspects of asanapractice in the Iyengar system are correct sequencing in which thereis a powerful cumulative effect achieved by practicing asanas inparticular sequences. The concept of timings means postures are heldfor considerable lengths of time to let the effects of the posespenetrate deeper within the individual
Pranayama
Pranayama is started once a firm foundation in asana has beenestablished as physically the student requires the alignment,flexibility, lung capacity and training necessary to sit and breathecorrectly while practicing. Pranayama gives numerous physical benefitsincluding toning the circulatory, digestive, nervous and respiratorysystems, activating the internal organs and creating a feeling ofenergy and calmness. Equally importantly it also brings the mind andsenses under control and make the individual fit for the experience ofmeditation.
Astanga Yoga
One may, from the above, gain the impression that Iyengar yoga istherefore just gymnastics and deep breathing or only Asana andPranayama. This is incorrect.
Asanas and Pranayama are merely used as the tools with which to masterall 8 aspects of Patanjali's Astanga yoga. Mastery of the body isthe gateway to mastery of the mind. Consider the following: The wholehuman being from the outermost skin to the innermost being (or soul)is interconnected. For example, if the body is ill, the mind alsobecomes depressed, lethargic and bad tempered and if the mind isstressed the body becomes tense. The intensity and depth to whichIyengar yoga is practiced on the physical level does affect and changethe mind and spirit.
In doing yoga asanas the whole body and mind must learn to becomeinvolved. One has to spread one's awareness to the smallest partsof the body simultaneously so the mind becomes alert, attentive andsharp. One learns to breathe smoothly deeply and evenly so one'senergy (prana) can flow without obstruction and one learns to make themind quiet, passive and receptive thus promoting a meditative state ofmind. This makes the body fit for Pranayama.
Through asanas one also learns an awareness and application of ethics- Yama and Niyama. For example one of the Niyamas is sauca (Purity). Anexample: Because yoga builds up a very sharp awareness of the state ofthe body and mind, one becomes very aware of ones state of health andbegins to nurture it. So after too much eating and drinking, the bodysuffers and the mind becomes dull. As one spends more and more timepracticing yoga, the obvious contradiction and self destructivenessbecomes more difficult to reconcile and one begins to moderate oneseating and drinking, leading to a more pure lifestyle. Another exampleof this is the Yama of non-violence. Although superficially Yamas aresocial ethics and Niyama personal disciplines, both can be appliedequally to any situation such as society or the physical body. IndeedMr Iyengar has used asanas as a way of illustrating the complexitiesof these disciplines. So for example, while doing Parsvakonasana onemay experience pain in the front knee and assume it is at fault forcausing one discomfort. But in reality the knee is causing painbecause it is forced into an unnatural position by the thigh andbuttock working lazily. So the buttock and thigh do the violence bybeing lazy but we blame the knee. The remedy is to make the buttockand thigh work correctly then the knee can function properly and thediscomfort disappear. As one's sensitivity in the posturesincreases one also realises that not only the buttock and thigh butall parts of the body to a greater or lesser extent have had theirrole in the violence to the knee. This thinking can be applied tosociety where it is easy to find the roots of violence in unhappyhomes, childhood neglect and poor education.
Pranayama is the essential prerequisite for correct true meditation. MrIyengar states that though it is theoretically possible to achieve ameditative state of mind by merely sitting and concentrating, inpractice it is not possible for 99% of people. In meditation the mindis absolutely silent but razor sharp. Many people go to meditationclasses, for many years even. But few achieve this state ofconsciousness. Mr Iyengar says that for normal people, the mind hastoo many "portals." It is like a sieve full of water. Whicheverhole you block, water continues to pour out of the rest. The mind istoo subtle, cunning and restless to be controlled and madestill. Therefore Pranayama is recommended as the breath is used tostill the mind. Smooth subtle and controlled breathing is far easierto master than the mind and when the breath becomes smooth and steadyso does the mind. Then one can learn to withdraw the senses fromexternal objects and cultivate the state of mind where the experienceof meditation can come.
Meditation
As indicated, meditation is a state of mind that cannot be learnt andthus the practice of sitting and attempting to meditate is not aguarantee of results in itself. Rather the foundations of self culturehave to be built through practicing the first five disciplines ofyoga. The experience of meditation comes when the student is ready.
This leads to another keynote of Iyengar yoga: meditation inaction. If one can meditate on a flame, grain of rice or othersubject, why not meditate on the posture one is performing? So, as astudent does yoga postures the mind learns to become aware of thedifferent parts of the body. At first the mind moves from part to partbut with training learns to become absorbed in all parts of the bodyevenly at the same time. One learns to refine one's awareness andpenetrate deeper into the body in order to achieve more accurate andthus effective and comfortable postures. So the mind is trained toachieve a meditative state of being. Although pranayama is the realkey to preparation for meditation, the progress made is applicable toasanas which can be practiced to such a degree of refinement that onemeditates in the posture.
What distinguishes Iyengar Yoga from other styles of yoga
In summary, the Iyengar method of Yoga may be said to define itself asdifferent from other styles of Yoga by 3 key elements, namelytechnique, sequence and timing:
Technique means that in practice one learns ever finer adjustments inthe alignment of how one performs one's asana and pranayama.Sequence refers to the sequences in which asana and pranayama arepracticed. For example, by varying which postures are practiced afterwhich, the mental and emotional effects of the practice can beintensified in a manner not otherwise possible in order to bring aboutchanges to the whole being including ones spiritual evolution. Timingrefers to the length of time spent in postures or pranayama. Posturescannot be done swiftly or without awareness. It takes time to moveinto a posture and become stable. When this has been achieved then oneremains stably for some time to intensify the depth of the posture andso extract its benefit. Otherwise the potential effects and benefitsremain small compared to what is possible.
So one can begin to see how Iyengar yoga cultivates all 8 disciplinesof yoga and is far from merely "gymnastics and deep breathing." Withpractice and understanding, one realises that Asana (posture) is asdifferent from stretching or gymnastics just as Pranayama (Breathcontrol) is different from merely deep breathing and meditation isdifferent from self-induced trance.
The prolonged practice of asana and pranayama affects the individualon an organic (physiological), mental and spiritually level as well asjust physically.
Related
References
Text written by Cedric Taylor and edited by Mira Mehta.
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