Enjoy the benefits of yoga because yoga is for EVERYONE! Yoga aims to develop endurance, balance, strength and align the body correctly. Not only does yoga help to improve your physical wellbeing..but also your mental well being. Please check with your doctor before starting any practice.
Winter 2025 Online and In-person Classes
The first part of the book, The Art of Yoga, Mr. Iyengar titled it Yoga - My Art. He always brings it back to his understanding and experience through his dedicated years of practice. Everything he writes is from his experiences and personal exploration. This book, he writes, highlights the artistic presentation of the asanas. To do this one must focus their attention on the details of the action of the muscles, the holding of the joints, the spacing of the limbs, the movement of the skin and the way these all integrate and transmit expressions of delicate balance, comfort, grace and poise, beauty and charm. Patanjali describes this in Yoga Sutra II.46 - Sthira sukham asanam - asana is perfect firmness of body, steadiness of intelligence and benevolence of spirit.
Mr. Iyengar writes how he was quite a sickly child and had not been born into a household of artist. Therefore the practice of yoga was taken up first to improve his health. He had to train to become the artist he did in yoga. He went to temples and caves to study carvings, He studied by watching the world around him, he became more and more sensitive within to notice slight changes in body, breath and mind to become the master he was. He writes, “Thus I laboured hard to synchronize the movements of limbs, carefully feeling the extension, expansion and creation of space for the intelligence to pervade the entire body and allow the energy to flow freely and rhythmically. Through my own thinking, assiduous practice and self-control, I analyzed every movement and adjusted every fibre and muscle of my body. I developed flexibility and achieved integration. With religious fervour in my practice, a spirit of introspection and surrender to God, which Patanjali considers necessary for yoga, and a liberal and non-fanatical mind, my hard-won and carefully cultivated talent took the form of an inborn gift.”
B.K.S. Iyengar’s practice elevated his thoughts and purified his mind. So beyond physical health, I hope your practice also transforms your breath and mind to one of beauty and grace and a radiant light of yogic knowledge.
Namaste,
Pam
It always amazes me how much can be said in the preface of a book. When I was younger I often skipped the preface to get right to the book. Once I started to read the preface, I realized how much was said in just those first few pages that really sets the tone for the rest of the book.
In the preface to The Art of Yoga, B.K.S. Iyengar says that, “Any action done with beauty and purity, and in complete harmony of body, mind and soul, is art. In this way art elevates the artist. As yoga fulfils the essential need of art, it is an art. It starts as a basic art and shows the way of striving for and emulating the divine, with the help of the divine spark within, to reach spiritual quintessence.” Mr. Iyengar continues, “Thus the essence of yoga cannot be imparted by language since its basis falls within the same framework as any other disciplined art, calling for imagination, repetition, precision, attention to detail, and creation. Only ceaseless practice and endless striving for perfection engenders skill, understanding and wisdom and forms the subtle body of the ineffable which is art.”
“Yoga is a disciplinary art which develops the faculties of the body, mind and intellect. Its purpose is to refine man. It is a commitment to a life’s pattern and a way towards right living.” B.K.S. Iyengar says that it led him to explore and observe the hidden, unknown, parts of his body and movements of his mind and helped him attain the high purpose in life of exploring the self while living as a householder.
My. Iyengar also writes, “It was Patanjali whose work inspired me to see and develop the artistry of yoga, and to study its philosophy, spiritual values and powers. I also found in his treatise guidelines to the yogi-artist for living in society. He advocates friendliness towards all, sympathy for suffering people, kindness to those who are not blessed with essential needs, and the cultivation of delight on seeing those who are better placed than oneself.” This is Yoga Sutra 1.33 and B.K.S. Iyengar often talks about this sutra. It is one I try to mediate on daily.
About this book, he writes, “This book, therefore, is based on three main strands: first, the interpretation of yoga in the light of Patanjali’s philosophy, with extensive quotations to show the relevance of his work in the field of art; second, my own yogic study, reflections and experiences of a lifetime; and third, the painstaking, diligent and delicate labour which transformed my yoga practices into a work of art. I have availed myself of thirty sutras from Patanjali which have a bearing on yoga as an art. The meaning of these sutras is based on my own interpretations of my work in the art of yoga.”
As you can see, from the foreword alone we have learnt much about B.K.S. Iyengar and his process to transform and inspire us to preform the asanas critically and in a studious manner.
As we proceed to delve more into The Art of Yoga. I will share a few more images from the book.
Stay well ,
And as B.K.S. Iyengar writes in his book Yoga Sutras of Patanjali, cultivating friendliness, compassion, joy, and indifference to pleasure and pain can lead to a serene and benevolent consciousness.
Pam
“Any action done with beauty and purity and in complete harmony of body, mind and soul, is art. In this way art elevates the artist. As Yoga fulfils the essential need of art, it is an art.”
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Yoga and the Modern Life is an essay in Yoga Rahasya vol.25, no.4; 2018 written by Srineet Sridharan. I hope you enjoy reading it and please share your thoughts.
In this final part of the essay by Lynn Holt, she writes about the Yoga Sutra-s in our practice.
Patanjali wants us to discover this silent space that is possible in samadhi where we discover tranquility. In our practice of asana and pranayama we need to cultivate our brain to obtain the sensitivity and stability to respond to this change.
Not commonly in his teaching did Guruji explain the connection of asana and samadhi that leads to the inner bliss that awaits us all. In “Light on Pranayama” he does explain why in savasana the extension of the cervical neck and the moving of the back of the head away from the trunk is important. The tilt of the head upwards takes the mind into the future and if the head tilts down it broods in the past. If the head leans to one side, this affects the inner ear that in turn affects the mid-brain inducing drowsiness and we lose awareness. If the head is kept in level with the floor in savasana the mind is present, peaceful and at rest and in a type of heaven.
It is this correction of any apparent tilt of the head which is important as it will help balance between the two hemispheres of the brain and the body opening the gateway to samadhi. As previously discussed earlier, a type of bridge is formed between the head and the torso and space is created.
For teachers this is an important point to know. Geetaji reminded us that we need to know why the platform neck curvature is important for students when the cervical spine is affected and why the head has to be straight.
While practicing asana one studies vitarka-vicara. Being the gross part of the intellect, it encourages the subtle energy of the heart to blossom with bliss ananda that is gladness. Similar in all respects to the stages of the blooming of the lotus flower. This process reverses in pranayama as we begin with asmita, then move to ananda then to vicara and vitarka.
What Guruji teaches us in every asana is that you have to learn to keep our brain quiet but alert. How we uphold ourselves in our asana and pranayama practice is important. When we are instructed to open the chest and release the chin away this is to release any tension from the brain.
If we are to become one with our asana we have to observe that our brain has to become quiet; observing in but passively as far as the brain is concerned but actively with awareness, attentively looking within and not looking somewhere outside. Samadhi is a state of experience where the concept of self disappears Guruji has explained to us. It is now up to us to take that journey.
The third part of the essay by Lynn Holt in Yoga Rahasya vol. 25, no. 4, 2018, Lifting the Sternum - Samadhi and the Yoga Sutra-s of Patanjali is titled - Patanjali and the Yoga Sutra-s.
Lynn writes:
In the Yoga Sutra-s, Patanjali chose to make the workings of mind and consciousness, both in success and in failure the central theme of yoga philosophy and practice. In the second sutra he tells us that Yoga is the process of stilling the movements and fluctuations of mind that disturb our consciousness.
Patanjali was a great scientist in addition to a philosopher and he knew about the hypothalamus, the seat that imprints happiness or pleasure or pain for all of us. He divided the brain into four sections, the analytical (savitarka) at the front, the discriminative (savicara) at the back, blissful elated (ananda) at the base, the hypothalamus, and the auspicious “I” (sattvic ahamkara or asmita) at the pineal gland or head of the brain the brain stem.
Guruji has carefully explained in his Light on the Yoga Sutra-s of Patanjali that the hypothalamus is the area which always gets tense for everyone. This is also the exact area of the brain that experiences quietness and happiness, and is the state which gives us contentment. The brain stem is the location of asmita which is our individuality. Directly above this is the hypothalamus, which is the neurological nexus of the whole body.
There is physical as well as a neurological basis for this blissful elated state asmita when we finally reach this state. It comes from the reflective process arising from the back of the brain that leads us to the ananda state of pure joy.
The Yoga Sutra-s 1.17, 1.33 and 111.35 opened up Guruji’s thoughts regarding the necessity for balance, harmony and concord between the intellect of the head and the intelligence of the heart. His understanding and through his practice and teaching, he has given us access to the joy in our hearts through our sadhana. The experience of joy ( or bliss) is not easy to describe as it is an inner conscious belief, which fills our very being and warms our heart.
To understand more this quiet state of joy in our yoga, Geetaji gave an expanded explanation of sutra 1.17, vitarka vicara ananda, asmita rupa anugamat samprajnata where Guruji discusses samadhi in depth. This particular Supta tells us that by practice and detachment, four types of awareness develop. These are absorption of the consciousness, achieved through complete attention in learning as in our analytical study, synthesis, consideration, discrimination and the experience of pure being. These constitute samprajnata samadhi.
These four awareness states of samprajnata samadhi - vitarka, vicara , ananda and asmita correspond to the four lobes of the brain which correspond to the four lobes or sections of the heart. Although Patanjali used the word samprajnata samadhi, Guruji instructs that there are various types of awareness. What we have to learn while doing the asana is that vitarka is the biological frontal brain and vicara is the back portion of the brain where we have our storehouse of impressions. There is now a gradual process of deliberate thinking and study, in addition to investigation, reflection and consideration. Then the frontal brain of analysis and the back brain of latent imprints of our past experiences have to unite with each other.
It is when both of these brains are made to function unitedly there is a joy that grows from within and we smile. This smile is from the heart the ananda. When we are encouraged to further search where it comes from our journey towards samadhi begins to find the core of our being the asmita.
The asmita is not ahamkara Geetaji emphasized in our class. This is a pure state of ahamkara and is not associated with the ego. In essence ego is not part of the citta and this is the English translation Geetaji reminded us. Asmita is a pure state of ahamkara. Asmita is the feeling that I am. It is not connected to what I have achieved or what I own. It is that feeling asmi means am . It si not even “I”. In my existence I will say I am here. My existence is here that is what it means. The “I” is gone and here is gone in this meaning and it is just ‘am’. This feeling is connected to the front brain and back brain, and the bottom of the brain.
This unity brings us joy from within but at this stage we are unable to differentiate if the action is physical, mental or spiritual. After this auspicious state of “I” is experienced there is a state of emptiness or a void - (viramapratyaya). This is a spiritual plateau where there is a fear of completion. This is a state of existing and not existing and we will be devoid of our ego and feel lost as if we’re are at a crossroad. The nearest we come to this state in our normal life is that space in time just before we fall asleep, when our mind, intellect and body are silent. We do not have the feeling of “I” at this time. Patanjali calls this a different state of Samadhi it is not deliberate but a natural process.
To move on from this spiritual complacency, the sadhaka has no other means than to pursue his practice with trust, confidence , intense vigor, keen memory and power of absorption. (YS 1.20).
Geetaji emphasized in her class, that we must not get caught up with th glamour and powers that come during the initial stages of our sadhana or we will come crashing down. Ego, consciousness and intelligence are sensitive and subtle. They accumulate experiences of objects perceived through our senses of perception, organs of action and our mind, linking our past, present and future.
In the third chapter of the Yoga Sutras’s Patanjali explains that when we come to the state of samyama a time will come where we are in a dual mind. This is because that citta is able to go to a diseased state where the citta can decide to go to religious samadhi or to the siddhis. The choice is ours. At this time, after the hypothalamus and asmita are reached, a realization of that stage will come and we will be in the medulla. This is the medulla (or brain stem) which is connecting the brain and the brawn/body.
In that state we can get lifted up with the go and go to smriti or we go down ward towards the throat area ansd that is the medulla, the area that connects the bridge between the torso and the brain. The externality of the brain has to be removed, as the brain can easily go to the external world. This externality has to be removed, as after asmita we have come to th heart. We have to be very clear in that sense that there is no desire or afflictions existing. In this state there is no anger, desire or mental diseases existing,. It is a completely clear and pure state. That is how Guruji explains the yoga sutra-s , Geetaji emphasized and this is why he never allowed anybody to drop the chest or stand with a dropped sternum.
Guruji would instruct us to raise the chest to raise the.sternum and extend the cervical neck, and make the head straight to see what freedom comes to our mental state. Laziness and doubt will always be there for everyone. If we raise ourselves up alertness will come in a short time. With his process of teaching the people began to understand that this type of meditation is different, it is not dull. For Guruji meditation is not dull. Meditation is dynamic.
Here is part 2 of the essay written by Lynn Holt from Yoga Rahasya vol. 25, No.4, 2018,
The essay is called: Lifting the Sternum - Samadhi and the Yoga Sutra-s of Patanjali.
Our head and spine:
The human brain is the central organ of the human nervous system, and with the spinal cord makes up the central nervous system. The brain can be divided into three main portions: the cerebral cortex, the hypothalamus and the cerebellum. The cerebral cortex functions in the process of thinking, speech, memory and imagination. The hypothalamus regulates the activities of the internal organs and imprints emotional reactions of pleasure and pain, joy and sorrow, contentment and disappointment. The cerebellum is at the base and the back of the brain; and is found just under the cerebrum of the brain. The back brain is regarded as that which functions in meditation; it is the seat of wisdom and clarity.
The cerebrum is connected by the brain stem to the spinal cord. The brain stem consists of the midbrain, the pons, and the medulla oblongata. The medulla connects the higher levels of the brain to the spinal cord, and is responsible for several functions of the autonomous nervous system which are very important in meditation practice.
An understanding of the anatomy of the brain is important to understand why in meditation practice the brain has to be well balanced in relation to the spine. Any unevenness in its position disturbs the quietness of meditation. When an imbalance occurs, it is because the energies of the left and right hemisphere of the brain have to be brought to centre, to cease the thinking activity of the brain. When correctly aligned Guruji tells us the flow of energy is diverted from the brain towards the heart and the brain is kept as a passive observer. With the quiet brain then it is only possible to begin the process of going inwards to reach our very being - our core.
The importance of obtaining a quiet mind was observed but Lord Krishna in the sixth chapter of the Bhagavad Gita verses 13 and 14, where he gives directions to sit erect with the spine and head straight to concentrate the mind. Patanjali in the Yoga Sutra-s has comprehensively detailed the functions of the brain and the connections with our practice.
In the 25th anniversary edition of Yoga Rahasya (Vol. 25, no.4, 2018) Lynn Holt wrote an essay titled:
Lifting the sternum - Samadhi and the Yoga Sutras of Patanjali
This blog will be the first part of the essay, with the remaining following over the next few blogs. I have also attached an audio recording of the first part of the essay.
In Prashant Iyengar’s book, Classwork Book 1, he writes in class 23 about Organ of Conscience in Asana.
Below is his notes on this class.
Just as we have organs of body, we have organs of “mind” as well. The “mind” here should be looked upon as a consciousness substance. This substance in different containers takes different forms corresponding to the forms of the container.
Just as water or any liquid, takes the form of and is well-settled in different containers of different shapes, so is the case with this conscious substance or “mind” substance. This mind, as a substance, does not essentially change. In one organ, it works as a thought organ (in the brain). In another container, in the heart, it becomes emotions and sentiments. Similarly, it becomes intelligence, ego , identity, etc. Thus, we can surmise that we have,
* a sensitivity organ
* a mental organ
* a thought organ
* an intelligence organ
* an ego organ
* an identity organ
* an motional organ
* a sentimental organ
* a memory organ
* an imagination organ
* a creativity organ
* an analytical organ
* a synthesis organ
* a conscience organ, etc.
Anatomy has not identified, and has even failed to identify, the emotional organ in the heart, which is otherwise extremely apparent and obvious. Yog identifies these in a very systematic manner. Strangely, this unification process begins with conspicuously-analysed demarcations. Yogic processes work on evolving each of those organs of the mind and consciousness, to evolve the intuitive mystic organ that is extremely vital for essential Yog.
Essential Yog needs Dharmendriya i.e. an organ of virtue and merit, because to be right and righteous is vitally important in core Yog. The organ of conscience that identifies right as against wrong from the perspective of Dharma. The empirical mind distinguishes between sensory good and bad through sensation. The intellect rationally divulges right and wrong in practical aspects of life. The organ of conscience divulges what is essentially right and wrong.
Our sense of right and wrong is conditioned by delimitations of the subjective entity “I”, such as
- class
- caste
- creed
- race
- ethnicity
- faith, religion
- disposition
- trait
- brainwash
- gender
- age
- condition
- nationality
- ancestry
- genetic background
- DNA
- genealogical background
- life-condition
- life-relations
And such countless delimitations which exercise gravities, pulls and pushes, and so we are disqualified from having the essential right identified.
In Yog, such delimitations are greatly relaxed and kept at bay. Hence the claim that Yog surfaces and constitutes a conscience organ.
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As you contemplate this class, what are your thoughts. Can you look at things from the perspective of different organs. Please share your thoughts.
Yours in yoga,
Pam
In Astadala Yogamala vol. 8 there is an essay called “The Ways of Re-conditioning the Citta”. This essay was taken from a talk Mr. Iyengar gave in December 2007. The definition of citta Mr. Iyengar gives in Light on the Yoga Sutras of Patanjali, is consciousness, a composite word for mind, intellect and ego (pride or the sense of self).
In yogasanas, the physical anatomical body becomes like a musical instrument called the synthesizer or keyboard. This keyboard is an electronic marvel in music and sounds. This one instrument has a fabulous repertoire of several sounds such as wind, tornado, thunder, airplane, jet, cries of animals and creatures, to various musical instruments, by selection of buttons.
Similar is the case of yogasanas in producing effects. Various parts and spots in the body (with associated/kneaded conditions) work like keys in the keyboard. Furthermore, when the internal-activity agency is in a fully operative state, one and the same asana can have a variety of effects.
For instance, a basic and profound, but relatively not a difficult position, such as Utthita Trikonasana can be considered here. This one asana, because of the synthesizer effect, can work fabulously. It can work as an exercise the the overall skeleto-muscular body or even as a conditioner for the corporeal body. There are various conditions such as loosening, limbering, warming, cooling, exercising, soothing, etc., and also remedying. It can work on toing and tuning, correcting deformation in the body, etc.
Then it can work for remedying the physiology or conditioning it positively. It can work for the circulatory and nervous systems too. It can work for cellular consideration and even cellula metabolism. Organs of the systemic body can also be soothed, rested, revitalised, tuned and toned by the associated breath and certain kriyas of Yog in Trikonasana. Thus, the organs can be directly addressed and conditioned.
Similarly, the holistic breathing can be addressed along with its system and process. This can work for the associated body and mind, for what lies in between (glands, endocrine and nerves), and also beyond them viz. the mind stuff, consciousness and conscience.
Trikonasana can work for the mind state ranging from negative to normal, and onward to a yogic state of quietude, neutrality, sublimity, virginity, soothe, benevolence, purity, piety, sanctity, nobility, equanimity, equilibrium and transcendence.
This marvel is because of the various body-centric paradigms, mind-centric paradigms, and breath-prana-vayu paradigms. Thus, Trikonasana can bestow several kinds of effects, almost countless. Thus, the concept can be stated as
Associate body - Synthesizer (keyboard).
Let me know your thoughts if you explore this concept in your own practice.
Namaste,
Pam
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Prashant Iyengar, the son of B.K.S. Iyengar wrote a small book called, Classwork Book - 1 - Precepts, Concepts, Schemes, Themes and Perspectives in Asana and Pranayama. This post is based on Class 2.
Asana are Structured by Vidhi and Vritti
Prashant Iyengar, the son of B.K.S. Iyengar wrote a small book called, Classwork Book - 1 - Precepts, Concepts, Schemes, Themes and Perspectives in Asana and Pranayama. This post is based from Class 1 - Asanas are Structured by Vidhi and Vritti.
First what is the meaning of Vidhi? It can have a few definitions, but some are, "rule", or "command'. A set of rules for good behavior which is considered right and important by the majority of people for moral, religious or emotional reasons. The Puranas say it is a statement that induces one to act.
Vritti means stream of consciousness, a whirlpool where thoughts surface in the mind. In yoga there are 5 specifically defined movements of thoughts that can both help or hinder the sadhaka.
They are:
Asanas have a technical mode and process. Teachers stress on demonstrating those and articulating those, to form sets of instructions. In popular and physical-cultured yogic postures, the bio-mechanics becomes greatly important.
The technical mode and process is the "vidhi" of asanas.
These vidhis change from uninitiated students to neophytes to familiar ones to proficient ones and masters. The technical process has basically two aspects, the objective (standard mode) and the subjective (customized mode).
What Prashant is saying is that how the asana is done by instructions give is the objective aspect, they are universal and standard, where everyone does an asana one way. It is the rule or command of the asana.
But, to this there must also be personal subjective considerations to be made depending on one's level of understanding, one's stage in life, condition in life, state of the body and mind, and any chronic or acute conditions of the body and mind. They will change form person to person and from time to time. Prashant says, "One's ability, capacity, capability and needs required are to be considered."
So the Vidhi or process and procedure, are built up on the two factors of objective and subjective considerations. An example might be how one person might be in utthita trikonasana (triangle pose) using a chair for support and another is not using a chair. They both may be using the same instructions, but what is required is different for each individual. In saying this the person using the chair may be a more experienced and proficient practitioner and the other a raw beginner.
As we move to the Vritti in yoga, Prashant writes:
The "vritti" in asana is the mindset, mind-profile, attitudes nd the pronoun "I" conditions. The given vritti of an individual can be, and more often is, varying and heterogeneous. However, the compass of the mindset must be pointing at tranquility, neutrality, sublimity, placidity, passivity, purity, piety, sanctity, virginity, nobility, etc.
The vritti generally depends on the calibre of the chitta, or mindset and can have objective and subjective aspects. One can have different mindsets depending on if a beginner or more proficient practitioner. There are different mindsets due to the pathology of one's psyche and consciouness at a given point in time. It will change also depending on if one is attempting an asana, doing an asana, studying an asana, performing an asana, exploring as asana, experimenting in an asana, etc.
In your practice try to notice your mindset in different stages of asana, the time of day, week and even season.
This post is my understanding of Prashant's writing of Class 1.
Om peace,
Pam
Students of yoga often wonder when they might be ready to move into the intermediate class.
In the beginning, the practice forms the foundation. So in yoga, a strong, steady and stable foundation is required to proceed in yoga. It forms the basis to move into the next, or intermediate stage.
One cannot neglect the practice of yoga that was done in the past as it creates the freedom of the body and mind to proceed. The beginner practice is a prerequisite.
Geeta Iyengar writes in Yoga in Action, "Performing the asana-s is one aspect of sadhana, but to understand one's own body, breath and mind through the practice is another aspect."
She writes, "Sometimes we limit the freedom of the body movements because of fear and/or pain or we attempt to break the limits using will power in the wrong way, resulting in injury. When the body is unprepared, both approaches are wrong."
In over 20 years of teaching, I have seen many people hinder themselves in their practice because the physical may not be like the 'photos', and I have seen those that seem very adept at the poses hinder themselves thinking they are much further along the path because they look closer to the 'photos'. I have been guilty of this myself in my own practice at times. We must learn that asana is a process to look into oneself and that every action has its effect somewhere, which has to be searched and noticed.
I think it is good to question whether or not one is ready to move into a more intermediate class or not. The fact you are questioning means you have taken time to consider some points, to look at your reason why. Is it ego or are you prepared. Whatever you do, set an intention, do the practice and see what happens. If you are a more intermediate student, stepping back to the beginner stage can teach us even more about ourselves and our tendencies. Have you been doing just what you like, have you created some bad habits?
As Jack Kornfield says,"The goal of practice is always to keep the beginner's mind."
Om Shanti, shanti, shanti,
Pam
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Interested in classes? Please email me for more class information.
plnyogastudio@gmail.com
Hello!
I hope summer has been a time to relax and enjoy the warm weather, family and friends.
I haven't posted in awhile, but hope to more this fall.
I did want to post my upcoming fall classes. I have been preparing classes with the theme of Where the Mind Goes. Classes will be an exploration into the mind and how to let go of the chatter of the mind.
I also would love to lead a fall or winter retreat. If you know of any great venues please share them with me. I am on the look out for that perfect spot and hope you can join!
If you are interested in any of my online or in-person classes please let me know. The details are in the posters below.
Thank you and hope to see you soon.
Om Shanti,
Pam
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