Alan Goode

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Alan Goode is the Director of Yoga Mandir. He holds a Junior Advanced Level 2 teaching certificate issued by BKS Iyengar. Alan has studied regularly at the RIMY Institute in Pune India with the Iyengar family for over 40 years.
Alan started practising yoga in 1975 in Sydney and commenced teaching in 1982. He participated in the first teacher assessments in Australia in 1987. He previously established schools in Newtown in Sydney (1984-1996) and the Blue Mountains (1992-2004) and opened Yoga Mandir in Canberra in January 2005.
Alan has extensive experience in teaching Iyengar yoga to all levels of student, from beginners through to experienced, and therapy classes for those with injuries and medical conditions. Alan trains teachers, conducts workshops, and runs professional support and development programs for teachers, including training teachers to become teacher trainers.
Alan was a founding member of Iyengar Yoga Australia (IYA) in 1985 and has contributed significantly to its development nationally and internationally since that time. He has been IYA President twice, Ethics Committee Senior Teacher, and has contributed extensively to the development of certification of teachers through his participation on the Certification Committee and as its Chairperson. Alan has been a teacher Assessor and Moderator since 1992.
Alan is passionately involved with the practice of yoga and its application to daily life. Through his writing he unravels the themes of the yoga sutras and demonstrates their link to our daily practice. Alan has developed an extensive resource library and engages in ongoing research work to support teacher development. This material is being made available to students through subject based study on Yoga Vidya at www.study.yogamandir.com.au
Phone: +61 438878863
Address: Yoga Mandir
Studio 14, Building 3.3, 1 Dairy Rd,
Fyshwick ACT 2609
Australia

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Papers by Alan Goode

Yoga: reflecting on the past, imagining the future

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The role of self knowledge in Yoga

What is the role of self-knowledge in yoga? What is self-knowledge—is it being more aware of ones... more What is the role of self-knowledge in yoga? What is self-knowledge—is it being more aware of oneself, more confident, more assertive? More self-absorbed? Self-obsessed? Are we becoming more ourselves or less ourselves? What is the transformation idea in yoga? To explore these ideas I'd like to observe a particular quality that exists in a practice. Each day we enter the practice—working at, and refining these movements called asanas. Learning to balance in handstand, stay longer in headstand, but why? For what purpose? Let us look at this question of refinement in terms of learning. If we study ourselves at the point of the act (doing the asana), if we apply ourselves on the doing (trying to achieve the pose), we use (deletion) skills we already have in our attempt to know the pose. But poses are varied and complex, so that whilst some poses will yield to the skills we have developed throughout our life to date we will, inevitably, encounter asanas which need not only new movements of the body, but also, importantly, new qualities of application (as previously discussed in the article 'Reshaping Attitudes in Asana'). As we acquire greater skill and proficiency in what we are capable of, paradoxically we move further into areas we are not competent in. Yoga thus becomes a study of what we don't know through the encounter with the body in asana. In this arena where perception must be clear and sharp, the yogi should be acutely aware of their own personality and habits. There is a need for self-knowledge. Without this level of awareness, the practitioner uses past responses (habits) and skills with ever diminishing results. New skills and ways of acting and responding become essential throughout the yogi's life. Yoga is the art of discovery. Self-Knowledge So what is self-knowledge in this context? Whenever we encounter something new—an experience or situation—we rely on the sum of our past experiences and impressions to make assessments and draw conclusions. From these conclusions we respond. However, if all our actions were guided solely by these past situations, nothing new could enter our realm of experience. At this point the world commences to shrink. An example is when we assume someone new we meet to be the same as someone we have encountered previously, we assume they will respond the same way, perhaps because of similar looks or characteristics. Yet this may be far from the case. At times like these a broader perspective is required to contextualise the situation. Patterns of thought, and assumptions about the world are inevitable, and yet we act from these assumptions without question, and mostly without recognition of our prejudices. Our view of the world is formed through these sets of values, and this 'horizon of meaning' becomes a set of boundaries imposed on possibility. An example of this is when we expect our practice to provide a specific experience, or to create a particular outcome, or mental state. We may practice to alleviate stress, reduce back pain, focus more, etc. The practice may achieve these aims, but because of the way we hold to these set, or preconceived images of our practice, we may become blind to other qualities contained within it. The confirmation of the experience—the positive benefits felt—disables the potential broadening of inquiry because of the way it fulfils the mind's expectations. Recognizing these self-imposed boundaries is a form of self-knowledge. Part of the role of a practice is to encounter these assumptions, and to recognise their influence on what we do and the results which follow—we observe the way we act in asana and the results within our body, mind and emotional state. The result is a form of knowledge, and yet it is not necessarily the kind of knowledge, or information which can be traded or described or used by others. A practice thus entails the act of recognizing our own traits of mind, and not allowing them to them override our judgment. This can only be done when we have observed these traits carefully, and become intimate with their influence. We need to be regularly exposed, through a practice, to our habits and assumptions. This is by no means a methodology of control or eradication,

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Reshaping attitudes in asana

Let me begin by asking a question – what is an asana? Is it a position of the body, an alignment?... more Let me begin by asking a question – what is an asana? Is it a position of the body, an alignment? Is it an object of concentration? Is it a line of energy as argued by Joel Kramer in his seminal article, 'Yoga as self transformation'? It is all of these things mentioned above, but it is also more. The longer I study yoga as a practice, the more aware I am that each asana is different, not only in its physical attributes but in what it requires from me.

These articles (many of which were written 10-20 years ago and lodged on academia.edu as an archive) have now been migrated and significantly expanded on our new study site called Yoga Vidya. Visit the site at www.study.yogamandir.com.au to view the list of subjects available

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Reflecting on Iyengar

Reflecting on Iyengar-sadhaka newsletter article I've walked down this road many times over more ... more Reflecting on Iyengar-sadhaka newsletter article I've walked down this road many times over more than 30 years. The trees are a little taller and the roads have improved with gutters and the piles of rubbish that were worked by small families who lived under plastic sheeting beside the storm water have gone along with the family of pigs who shared the takings. On the sidewalk are a few barrows that sell fruit and veg to local households as they wheel along shouting their wares. Mangy dogs sleep nearby. There is a park that opens its gates for people to come and walk amongst the trees, to run or for children to play on the equipment. Beyond the park is a stall selling chai and upma where students gather after class to chat and exchange their observations and experiences. By Indian standards this is an affluent well-kept suburb named Model Colony and this is where BKS Iyengar opened his Ramamani Iyengar Memorial Yoga Institute in the city of Pune in 1975 after his wife's death in 1973, built with the support of his students from throughout the world. After decades of teaching, he had arrived. The institute is a pyramid in shape and covers 4 levels including the Library in the basement, the entrance hall and change rooms. Above this sits the hall where classes are conducted and then the pranayama room. At the pinnacle is a shrine to Hannuman the monkey god. It's a unique building. Much has changed from my first trip in 1983. In those early visits one would drop off the map on entering India. Calling home was not really an option, changing travellers cheques could take half the day and an aerogram would often arrive after you had returned home. We would often go to morning class or practice then stay to assist the 930am class before going for breakfast and to take notes before returning to practice in the afternoon at 4pm then assisting or observing the 6pm class. The days were full and intense but this was why we came. It was a chance to step out of our own world and immerse ourselves in the practice and be taught by the Iyengar family-Guruji, his daughter Geeta and son Prashant. The otherworldliness of a month of study surrounded by the culture of India and the dislocation supported the study. There was always an air of translation. The need to make sense of what was being said because the Indian English was unfamiliar and at times words were used in ways that conveyed meaning differently or made you reassess the actions. The language was bought into the service of communicating an experience rather than simply to describe an action. It was something I had never experienced before. The language made me go inwards. You might be asked to churn the abdomen rather than turn the abdomen within a twist and this took me into myself to examine what I felt and what was happening in my abdomen. He was inventing language, just as he invented so much else, in his search to understand, and through this, his teaching. We as his students, were recording the asanas in our bodies through the experience of his teaching rather than recording what he taught. As he had done, we were learning to study ourselves through a practice. One of the things I gained from these many trips was that the learning was not always where you would expect. If you came with expectations these were often upturned, or illness could lay you up for a week or more. So it was best to come without conditions, to adapt to the challenges, to meet the demands of the class and to study yourself and your reactions so as not to blame others or the circumstances for your own difficulties when they arose.

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Yogic Imprinting

Most learning is an act of cognition – that is, an act of understanding something initially throu... more Most learning is an act of cognition – that is, an act of understanding something initially through explanation; an act of comprehension; an act of mind. Access to and proficiency in the task are then developed through application of the principles described to achieve fluency. The important thing to note in this sequence of learning is the starting point of explanation, a process of mind. Learning is undertaken through the process of understanding what the teacher has said.

These articles (many of which were written 10-20 years ago and lodged on academia.edu as an archive) have now been migrated and significantly expanded on our new study site called Yoga Vidya. Visit the site at www.study.yogamandir.com.au to view the list of subjects available

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Yoga Sutras Chapter 1

These articles (many of which were written 10-20 years ago and lodged on academia.edu as an archi... more

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Yoga Sutras. An introduction

This document is a compilation of background information on yoga drawn from Light on Yoga Sutras ... more This document is a compilation of background information on yoga drawn from Light on Yoga Sutras of Patanjali by BKS Iyengar, A History of Yoga by Vivian Worthington, (now out of print) and Barbara Stoller Miller, Yoga: Discipline of freedom to provide the student with an introduction to the Yoga Sutras of Patanjali.

These articles (many of which were written 10-20 years ago and lodged on academia.edu as an archive) have now been migrated and significantly expanded on our new study site called Yoga Vidya. Visit the site at www.study.yogamandir.com.au to view the list of subjects available

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Yoga in prisons

In 1989, I had the opportunity to teach Yoga within the prison system. I was given a three month ... more In 1989, I had the opportunity to teach Yoga within the prison system. I was given a three month teaching contract as part of a Drug and Alcohol Rehabilitation Programme, in a maximum security gaol. This involved teaching two groups of prisoners each week: Stage One Prisoners As a live-in group, participants are isolated from the main gaol and the pressures of prison society for three months. Here, prisoners undertake a programme designed to raise self-esteem and confidence, and equip the individual to support the change in attitude needed for life without drugs. All classes are compulsory. Stage Two Prisoners These prisoners returned to the main gaol daily, participating voluntarily in classes and contact groups. As a teacher I often meet people willing to question their attitudes and approach to life, and so I was keen to see how prisoners without any yoga experience or inclination would approach Iyengar Yoga. Having never been inside a gaol, I was at first intimidated by the oppressive nature of the high stone walls, iron bars and heavily armed guards dotted in observation towers. Upon entering I was searched, and questioned on the use of my yoga equipment, especially the belts. Without the covering authority of the superintendent I would never have been able to enter with such equipment. On meeting the groups I took time to explain something about yoga and practice, by demonstrating asanas and answering questions in the hope of sparking interest. We looked at physical problems the groups had, as I explained that Iyengar yoga develops stamina, agility, tenacity and clarity. For most, these attributes were not held in high esteem. Being an environment where strength is an asset, many prisoners spent a great deal of each day weight training. As a result there are many muscular and joint problems. We worked initially on exploring the standing poses and digesting the results. Gradually, twists were introduced and then inversions. Teaching was difficult at the best of times. especially so with those suffering the complexities of withdrawal symptoms. I was often confronted with the refusal to cooperate and had to discuss and probe for explanation. We explored the difficulties they encountered in their lives and how they dealt with them and tried to investigate those emotions which came up in the yoga practice. What struck me time and again in these first classes together was how the loss of choice directly affects motivation, personal involvement, and level of effort. Many of the prisoners, subdued mentally and physically by their situation, did not want to challenge themselves. Yoga is a daily choice, a choice to take responsibility for our actions and situation. The prison system, as far as I could see, was intended to punish people by stripping them of their personal identity, as opposed to assisting them or reforming their ideas. I was also struck by the complexity of fear I encountered: *fear of the unknown *fear of change *fear of failure *fear of isolation (peer group pressure) *fear of drowning in emotion We all confront fear in our day to day lives. For prisoners, their emotions and responses are closer to the surface. Fear can be both positive and negative. Negative if it blinds us and limits our expansion. Positive if our ideas are challenged and questioned, causing us to assess our direction. To approach yoga is to take on a complex and demanding art form' and through its challenge we learn to discipline ourselves. It is a mirror through which we

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A week of sadhana

Hatha yoga is the observance of mental and emotional conditioning within each individual in the p... more Hatha yoga is the observance of mental and emotional conditioning within each individual in the practice of Asana and Pranayama, a form of meditation in action. It is an attempt to reconcile the inner tensions. Alan Goode took a week to explore his practice in the silence and beauty of the Snowy Mountains. From the Hatha Yoga Pradipika 1:12 He who practices hatha Yoga should live alone in a small Matha (monastery) situated in a place free of rocks, water and fire to the extent of a bows length and in a well ruled kingdom, which is prosperous and free of disturbance. 1:13 the Matha should have a small door, and should be without any windows; it should be level and without any holes; it should be neither too high, too low nor too long. It should be very clean, being well smeared with cow dung and free from all insects.Outside, it should be attractive with a small hall (mandapa), a raised seat and a well, and be surrounded by a wall. These are the characteristics of a Yoga Matha as laid down by the Siddhas who have practiced Hatha Yoga. 1:14 Living in such a monastery the Yogin being free in mind of all cares, should practice only Yoga all the time in the way taught by his Guru. I came over the last rise to see a small hut tucked up under a few Willow trees on lush river flat at the end of a dirt road with the Kosciusko National Park on three sides. No roads, no electricity, no radio. I had found my Matha. I crossed the swaying suspension bridge by foot over the fast flowing mountain stream carrying a box of food and enough questions to last me the week I intended to stay. For some time I had been looking for a place to practice away from the pressures and distractions of the world; to practice undisturbed. So often we practice at the beginning or end of a busy day with minds full or fatigued and rarely do we have time to make practice the focal point of our daily routine, or as a teacher practice is often responding to questions which arise in teaching. It is both a luxury and a privilege to practice unencumbered. Because it was mid winter the sun set quickly and night descended as I lit the stove and struggled to plug the all too many holes through which the wind whistled. Dinner by kerosene lamp, an hours sitting and then to bed. After a solid night sleep dawn came which saw an arm rise from my sleeping bag to test the temperature and quickly retreat. After struggling with myself for 2 hours I rose at 8 am to a thick covering of frost which looked like snow covering the ground, trees and buildings. After some fumbling with the matches I'd lit the fire and got down to practice. I quickly established a daily routine. Morning Pranayama followed by Asanas then breakfast/lunch at about 11.30am. Reading and notes then a few domestic jobs followed by Pranayama, afternoon Asana practice, dinner, sitting and bed. In all about 6-7 hours practice per day. Having done yoga for many years I was familiar with the development of practice but in this quiet environment I was most interested to observe my mood swings or reactions to such an intense schedule. I found as the days progressed that I had days of great interest followed by days that I avoided getting started-procrastinating. The level of energy relating directly to the amount of interest I had that day; a play of mind more than body. During the retreat I made a point of not going far from the hut so that I had maximum time for reflection and reading while conserving my energy for practice. Each morning I would take two buckets the 50 metres or so to Bridge to the hut

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Twin pillars of Yoga

I would like to examine the place of action (practice) and stillness (renunciation) in our practi... more I would like to examine the place of action (practice) and stillness (renunciation) in our practice and why they are essential. Patanjali's Yoga Sutras revolve around the workings of the mind and the way the mind becomes attracted and attached to things. It outlines the way to break this link and gain freedom from desire and attachment as well as from aversion and fear. The practices of yoga are examples of watching how the mind interacts with objects whether they be intense sensation or thoughts.

These articles (many of which were written 10-20 years ago and lodged on academia.edu as an archive) have now been migrated and significantly expanded on our new study site called Yoga Vidya. Visit the site at www.study.yogamandir.com.au to view the list of subjects available

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Student teacher relationship in Yoga

In Iyengar yoga we shape our bodies with the outward form of each asana but the practice of asana... more In Iyengar yoga we shape our bodies with the outward form of each asana but the practice of asana also requires that we observe our relationship to what we are doing – the quality of our actions. Once the form of each asana is learnt and becomes familiar, what becomes more apparent to the practitioner is the changing nature of concentration, moods and energy levels. How many times, for example, have you gone to practice only to find yourself mentally resistant or unable to concentrate-unwilling in fact. A student will often postpone their practice until their interest levels are higher but in terms of the relationship to the practice, this unwillingness needs to be questioned. Coming to understand this question is really about coming to understand yourself. Practice should involve the deeper question of who am I, and what drives me, if it is not to become a physical exercise used only to make you feel good. This could be likened to merely looking for pleasant sensation or comfort. Just as erratic practice can become an avoidance of the difficult issues within one's practice, changing teachers can entail the same. By the nature of their own practice, the teacher is intimately involved with their own process and development and yet a student may only wish to hear the instructions of how to do each asana-its points. The knowledge the student seeks is assumed to be contained in the verbal instructions (points) used to describe each asana and so the student tries to gather these points. Psychologically, however, they are training themselves to gather information as though " truth " were a static thing. Discovery is seeing the interconnectedness of things-the linking or relationship. For example-the way focus and attention affect the experience of the asana, or the way the breath interacts with sensation. Without learning to be in your own process, points in asana practice are of no use. You cannot look outward to understand the internal environment and so the use of points should reflect the linking of attention to experience. A teacher uses points as a way of expressing, in words, their own experience of this interconnectedness. Because the asanas are so elegant and practice is a graceful art, students often try hard to do well. They apply effort and willpower in an attempt to learn. These qualities will take the body so far, but as the practice continues it becomes apparent that these two qualities have a residue in the muscles-they tighten and contract. Thus more effort is needed with diminishing results. Below I would like to outline some central concepts in relation to learning with a teacher. Learning There are three stages in the learning process. To be fed, to discriminate, to think. To be fed Initially the teacher informs the student, showing them the shape and form of each pose, while the student watches the teacher closely to adapt their senses to the task of learning. Home practice is commenced. At this stage the student is totally reliant on the teacher. Discrimination As the student progresses the teacher should not continue to provide all the impetus for the student, because the student has to learn to discriminate using the tools and experience passed on from the teacher. This second stage is crucial in the development of a yogi and requires the student to deepen their commitment to home practice; it is a personalising of the art. Various challenges come to the student whether it be finding time to practice, interest levels or an injury. These can be seen as problems or challenges which require careful observation. An injury or physical difficulty often throws the student into fear and uncertainty. They must fall back on their experience and skills of inquiry to realign themselves-it is sensitivity not just information that is needed. Too often an injury overwhelms the

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Yoga. A study of consciousness

Consider for a moment the question of exercise. What is exercise and why is it that Hatha yoga is... more Consider for a moment the question of exercise. What is exercise and why is it that Hatha yoga is not classed as exercise and why do yoga teachers seem offended at the mere association.

These articles (many of which were written 10-20 years ago and lodged on academia.edu as an archive) have now been migrated and significantly expanded on our new study site called Yoga Vidya. Visit the site at www.study.yogamandir.com.au to view the list of subjects available

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Influence of the senses

If yoga is " the stilling of the fluctuation in the consciousness, " then practice is the movemen... more If yoga is " the stilling of the fluctuation in the consciousness, " then practice is the movement of consciousness from a state of distraction, through observation, to reach a state of attention. Practice can be seen in light of this definition as an attempt to still the wandering mind by returning the mind to a focal point, but this amounts to a concentration technique where one impression replaces another.

These articles (many of which were written 10-20 years ago and lodged on academia.edu as an archive) have now been migrated and significantly expanded on our new study site called Yoga Vidya. Visit the site at www.study.yogamandir.com.au to view the list of subjects available

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Exploring Yoga through technique timings sequence & repetition

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Yoga: A Contemplative practice

Yoga is described as a self study (svadhyaya) which ultimately means that we learn about ourselve... more Yoga is described as a self study (svadhyaya) which ultimately means that we learn about ourselves through practice. Learning to practice is the aim of attending classes and this includes the routines and habits that support a practice. Yoga Mandir offers a range of learning pathways such as Yogasana courses, Led practices and material for home practice including sequences and study material. Teachers communicate an experience of Yogasana based upon their own practice experience and through the practitioner program levels we offer courses rather than classes, endeavouring to be systematic in this communication. Teachers therefore seek to develop students as practitioners of yoga, rather than just encouraging attendance at classes. While it may appear that technical details of asana are a focus, over time the aim is for students to develop a capacity to focus on swadhyaya (self study). Swadhyaya is an aspect of Kriya yoga (tapas, swadhyaya and isvara pranidhana). Kriya yoga is one of Patanjali's key approaches to the practice of yoga. Yoga as Meditative practice Yoga is classed as a meditative practice because it is concerned with the effects upon the mind. Whilst we work within a physical discipline both highly structured and refined ultimately the body is the vehicle to use the mind in a specific way. As we progress in our understanding of the techniques and in our application within the practice we develop concentration and we can begin to examine the behaviour of the mind. It is possible to think of our practice as directed towards performance outcomes in the body and therefore distinct from meditation but this misses its effects on the mind. In the practitioner program at Yoga Mandir we identify the practices (3 of the 8 disciplines of astanga Yoga) as being conducted to effect our inner state. Yoga is described as a culture of consciousness and the study of the mind. Observances, practices and outcomes Iyengar divides the astanga (8 disciplines) of Patanjali into 3 groups below ...yoga is divided into three parts. Yama and niyama are one part. Asana, pranayama and pratyahara are the second part. Dharana, dhyana and samadhi are the third part. Yama and niyama are the discipline of the organs of action and the organs of perception. They are common to the whole world. They are not specifically Indian, nor are they connected to yoga alone. They are something basic which has to be maintained. In order to fly, a bird needs two wings. Similarly, to climb the ladder of spiritual wisdom, the ethical and mental disciplines are essential. Then, from that basic starting point, evolution has to take place. In order for the individual to evolve, the science of yoga provides the three methods of asana, pranayama and pratyahara. These three methods are the second stage of yoga, and involve effort. The third stage comprises dharana, dhyana and samadhi, which can be simply translated as concentration, meditation and union with the Universal Self. These three are the effects of the practice of asana, prana and pratyahara, but in themselves do not involve practice. 1 This third stage noted above is referred to as an outcome. When our practices (asana, pranayama & pratyahara) are conducted effectively they generate the outcomes of concentration (dharana), meditation (dhyana) and surrender (samadhi). In his book Tree of Yoga Iyengar uses the image of a tree to arrange the 8 limbs and uses the fruit to refer to the outcomes. Another term for the outcomes is samyama.

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Considering method. Thoughts on teaching Iyengar Yoga

Yoga is a study of cause and effect; the way desires and results so often differ. It is a study o... more Yoga is a study of cause and effect; the way desires and results so often differ. It is a study of the effects of our actions upon our consciousness and the way the residue from our actions propels us to further action. This in turn causes us pain and suffering in our lives. What we want and what we get are most often worlds apart. In the Yoga sutras Patanjali identifies: The cause of pain is the association or identification of the seer with the seen and the remedy lies in their dissociation 1. Patanjali indicates that pain ensues when we identify with our experience. A car battery goes flat and we suffer because of a missed meeting; or something we desire remains unfulfilled and we suffer. The pain exists in the lack of fulfilment not the battery. The remedy lies in recognising the way we link ourselves to objects of the world (the seen) through our desires. In effect, our Yoga Practices should provide the means to study cause and effect – how the underlying intention of our actions contains unspoken desires and fears. In studying cause and effect, our actions become harmonious and integrated and we suffer less. In the Yoga sutras Patanjali both details what he knows about the process of human development and learning and explains the practices involved in coming to this understanding. Practice based knowledge has certainty and accuracy. Patanjali's work is therefore not a set of theories, as theories relate to ideas or conceptions that have not been confirmed. Patanjali is sharing his knowledge from experience and explaining his practices so that others can also undertake them and find out the truth of what he is saying. In this sense, the sutras contain details, proven by practice, about the way people learn and evolve. We apply Patanjali's Yoga Practices, and in this process of doing so we rely on the accuracy of his findings – knowledge he has accumulated about human evolution. From this we mould our methods and approaches to practice and to teaching. For example, we know that people have different inclinations – either more devotional or intellectual; that people are more or less intense in their commitment to conscious living; that people are either held in desire of external outcomes from their practice or committed to spiritual evolution; and that people are blind to themselves and deluded about their capacity to be clear of mind and present in the moment. It is because of this knowledge that methods such as technique, timings, sequence and repetition are developed and used in our teaching. We aim to apply and evaluate our methods of teaching so we can more effectively teach the Yoga Practices and the disciplines as detailed by Patanjali.

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The conscious pause

In his book the tree of yoga BKS Iyengar makes the following statements 'There are three transfor... more In his book the tree of yoga BKS Iyengar makes the following statements 'There are three transformations which take place in meditation. At the very beginning of his Yoga Sutras, Patanjali says that stillness of the mind is yoga. Later, he says that when a person is trying to still the mind, there is an opposition which occurs as new thoughts or new ideas arise in the mind. There is a tug-of-war between restraint and the rising thoughts as they come together. When there is restraint of thought, after a little while some new thoughts are born in the gap. How many of us have caught that gap between the restrained thought and the rising thought? The space between the restrained thought and the rising thought is a moment of passivity. In that moment there is a state of tranquillity, and a person who can increase that pause, that space between the restrained thought and the rising thought, is transformed towards the state of experience known as samadhi'. 1 We normally think of being calm as being in a state of tranquillity. This absence of tension is both attractive and a relief from the pressures of our daily existence. We desire this state and yet when we aim to rid ourselves of stress and the pressures that face us we fail to recognise that this state exists within us as much as it exists in the circumstances of our lives. We are inclined to focus on the external reasons for our stress and look to make changes in our routines and relationships in an attempt to lessen the stress and achieve some level of tranquillity. When we practice Yoga we often experience calmness and tranquillity also and for many students this is the aim of their practice and the sum of why they attend classes. Yoga however is concerned with a much deeper level of change. If the thoughts and moods that we experience in our lives are seen as the movements on the surface of the ocean of our consciousness, then what lies beneath this surface? Can we change in a more substantial way than merely changing the surface conditions? To do so we must examine the deeper levels of our consciousness. Embedded in Yoga is the principle of transformation. Is it possible that change is not merely an act of getting away from ourselves and our cares or changing our moods. In the passage above, Iyengar signals that the gap between the thoughts is to be examined. We cannot merely act to hold the mind steady. A distinction is made also between restraining and rising thoughts; between concentration which limits the interruption from outside and the capacity to observe the source of thoughts. But what does it all mean?

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Celebrating Iyengar

BKS Iyengar is considered to be the father of modern yoga 1 , 2 , 3 as it stands in the world tod... more BKS Iyengar is considered to be the father of modern yoga 1 , 2 , 3 as it stands in the world today. He was named by Time Magazine as one of the 100 most influential people in the world in 2004. During his long life, he received many awards, including the Padma Shri (1991), the Padma Bhushan (2002) and the Padma Vibhushan in 2014. More importantly to his family and students he was " Guruji " the bringer of light. It is difficult to hold a lens on this man or to convey his contribution to the field of Yoga because to elevate any one aspect is, in a way, to diminish another aspect. Those of us who came into close contact with him will hold memories formed through individual experiences and significant insights but this does little to illuminate the man and his contribution. Over a practice lifetime from the age of 14 to his death at 95 he practiced. He practiced like few could imagine. He practiced more intensely, for more hours each day and for more years than anyone. And what this delivered was a river of knowledge and a pathway to follow – the path of practice. Practice in this context is not a practice conducted to improve performance alone but practice to gain knowledge from one's own experience. He shone Light on Yoga from his earliest publication of the book of the same name, now with sales of millions and millions and having never been out of print since its first publication in 1966. This same book is known worldwide as the Bible of Yoga, and not only by his students, but by millions of others learning the science, art and philosophy of yoga. Yoga as science His approach was systematic and methodical. He would practice upon himself to refine his understanding. This delivered refinements to the presentation in the asanas and led to the precise detailed instructions that characterise the teaching of Iyengar Yoga today. His own practice experience was applied to his students which delivered feedback on his techniques and methodology. He trialled and incorporated the results as his understanding grew. As any scientist seeks to ascertain results in a cause and effect paradigm he was rigorous and uncompromising. He was truly a scientist Iyengar's science in yoga has produced many exceptional and original inventions that are used to shape the experience. We know them as yoga props. He created the props from the experience that was gained from hours of practice and from watching and responding to his students. A practice imbued with philosophy. His method of svadhyaya – self-study, was not only the long hours he devoted to practice itself; but from his reference back to his holy scriptures Patanjali's Yoga Sutras and Svatmarama's Hatha Yoga Pradipika. His approach led his to work on those with injures and the development of Yoga therapy. Within his Ramamani Iyengar Memorial Yoga institute (RIMYI) in Pune, India classes continue to be conducted daily where students from across the globe come to learn modifications and develop a practice to address their individual needs and concerns. Senior teachers from across the world attend also to expand their understanding and exposure to working with injuries.

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On Parampara‐ Lineage

The history of yoga is that it has been passed from teacher to student (guru to sisya) over mille... more The history of yoga is that it has been passed from teacher to student (guru to sisya) over millennia. Each teacher grapples with and establishes a way of working to resolve the questions posed within the Yoga Sutras by Patanjali. What has to be recognised is that Patanjali does not describe the specifics of what to do in one's daily practice but rather generates a map of the human condition, outlining why we suffer, along with types of suffering, the behaviour of the mind, as well as types of people, and ways to practice to resolve the inner turmoil we all experience. It is up to each individual to form a methodology of practice that applies Patanjali's principles. This is the work that a practitioner does to confirm or refute the propositions of Patanjali's Yoga. In the Yoga Sutras Patanjali defines 2 sets of Yoga practices that are applied to address the sufferings and still the consciousness:  Action & dispassion (Abhyasa & vairagya)  Practice, self study and surrender (called Kriyayoga) By applying the Yoga practices, we seek to achieve a level of integration to counter the alienation and fragmentation that we experience in our lives. Patanjali does not tell us what to do when we wake up each day. When working with a teacher the student is exposed to the methodology generated by the teacher based on their own experience. It involves 2 aspects  A set of practices that the teacher developed to study themselves. This self study is referred to as Svadhyaya. It is knowledge based on their own experience gained through practice.  A culture of practice. This involves more than learning what to practice but 'how to practice'. How to practice includes how to respond to obstacles, to injuries, as well as how to uncover one's own tendencies and inclinations. What a teacher does when working with a student is to induct them into the practice. This involves teaching the techniques required to do the practice which could be likened to learning a musical instrument. A musician begins with instruction on how to hold the instrument, to generate the notes, to perform specific pieces and evolves gradually and sequentially to achieve a level of fluency and intimacy with the object. Externally we see a method to build up from individual notes, to scales, to specific pieces and so on. There is another process being undertaken also. Something which is less visible to the observer, something which cannot be seen from outside. What a teacher brings to the student and his/her process is the acuity of their observation‐ their practice sensitivity. This is the thing they have developed through their own practice disciplines and is the quality that the student cannot have at the outset regardless of how gifted or how enthusiastic they are to learn. This can be seen clearly when we look at the lineage of T Krishnamacharya one of the most influential teachers of Yoga last century. T Krishnamacharya was taught in the Himalaya by Yogeshwara Ramamohana Brahmachari. In turn he taught a number of students and notable of these were 3 teachers BKS Iyengar, TKV Desikachar, and Pattabhi Jois. If we look at these 3 what we see is that they bear little resemblance to each other in the specifics of their practice. Apart from involving the practice of asana they each appear quite different. But when each of these 3 teachers had the same teacher why is this the case. From this one teacher each individual refines their own practice understanding and over a lifetime of practice. Through ongoing and uninterrupted practice (Abhyasa) each individual traces themselves to come to a place of understanding through practice. There is no other way. BKS Iyengar for example did not go on copying his teacher. He used his teachers guidance and followed these pathways of practice until he was able to examine himself. He, in turn, then communicates the examples that he finds from within his practice. Even within the Iyengar tradition his Daughter Geeta and son Prashant have developed their own distinctive voices as teachers. BKS Iyengar makes the following statement 'The yoga I teach is purely astanga yoga, known as the eight‐limbed yoga, expounded by Patanjali in his 196 terse sutra, each of which reflects profound experiential knowledge. These are supplemented with hatha yoga texts, the Bhagavad Gita and others. Patanjali's Yoga Sutra have attracted considerable attention and there are many commentaries on them. Most commentators have seen the subject of yoga objectively or from an

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Mastering a state of being

Yoga is not merely a set of practices to develop flexibility or concentration; it is the act of e... more Yoga is not merely a set of practices to develop flexibility or concentration; it is the act of entering into a 'state of being' quite unlike those states that we normally operate within in daily life. A practice is the act of re-entering a mode of experience and to exist in a place of total absorption. A practitioner can become adept at entering into the direct experience of the moment, uncluttered by memories and desires – clear, proprioceptive vision. Proprioceptive vision refers to our capacity to experience directly. To know things from our experience, without interpretation; without distortion. To view the world directly. 1 More often than not, however, there is a disparity in the layers of our experience. What we do with our body, our mind and our emotions lacks unity. For example, we often have jobs that require we apply our intellect and yet our emotional world may be completely at odds with the task. Alternatively, we carry out tasks mindlessly, devoid of concentration and awareness, as the mind roams elsewhere. This disconnect between body, mind and emotions is evident in many areas and examples in daily life. The capacity to be elsewhere in mind gives us an imaginary life of richness and diversity, as the mind is free to imagine and conceive, but in busy lives with little down time the disconnect becomes entrenched. The need to adapt to these demands often requires that we disengage one aspect of ourselves to discipline another aspect. We become fragmented when there are demands upon us, for example, to be physically present for long work days or to be creatively productive on timelines for our livelihood. Kosas Yoga psychology acknowledges that whilst we exist as a physical entity, we are ultimately much more than our body. In the Yoga Sutras, Patanjali has classified five layers or kosas to our existence. Our physical presence is undeniable but this is merely the outer layer. The second layer is the physiological form or energetic form. Then follows the mental/emotional layer and the intellectual layer. Finally, there is the divine layer. We are in harmony when our actions are cohesive across and between each of these five kosas. We exist, in effect, as complex organisms without distinction between body, mind and soul. The kosas are often referred to as sheaths; like skins. Patanjali names the sheaths as: 1 Proprioception is the awareness of posture, movement and changes in equilibrium and the knowledge of position, weight and resistance of objects in relation to the body. (Taber's Cyclopedic medical dictionary FA Davis Company, Philadelphia Nov 1982) This feedback system provides a means by which fine motor actions are possible. We perform complex tasks with great dexterity and constantly learn new skills. Balance, poise and refined action provide the means to develop concentration and refine awareness. These new skills leave imprints which supersede memory. This in turn cleanses our actions of the residues of past experience and enables us to observe (vision) from the current experience (see article Yogic Imprinting by Alan Goode for further details).

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Yoga: reflecting on the past, imagining the future

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The role of self knowledge in Yoga

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Reshaping attitudes in asana

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Reflecting on Iyengar

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Yogic Imprinting

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Yoga Sutras Chapter 1

These articles (many of which were written 10-20 years ago and lodged on academia.edu as an archi... more

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Yoga Sutras. An introduction

Student teacher relationship in Yoga

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Yoga. A study of consciousness

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Influence of the senses

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Exploring Yoga through technique timings sequence & repetition

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Yoga: A Contemplative practice

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Considering method. Thoughts on teaching Iyengar Yoga

On Parampara‐ Lineage

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Mastering a state of being

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Yoga, Ethics and the Care of the Body: An Experiential Workshop

by Patrick S D McCartney, Andrea R. Jain, and Alan Goode

DESCRIPTION How do diverse communities that practice yoga think about the rightful care of the bo... more DESCRIPTION
How do diverse communities that practice yoga think about the rightful care of the body? This workshop – a morning of talk, practice, and creativity -- will bring together scholars and practitioners to explore questions about yoga, ethics and the body. We will consider how Indian religious traditions have conceptualized these questions, explore the public reshaping of yoga, and reflect on how a yoga practice can nurture new ethical approaches.
This half-day workshop includes short talks, practice sessions, and creative experiences. Through these different ways of knowing and reflecting, participants gain the opportunity to deepen their personal and community understanding of yoga, ethics and the body.
This event is free and open to the public. Places are limited and pre-registration is required. Participants will have the opportunity to contribute to ongoing research about the meaning of yoga today.
9:00-9:30: Andrea Jain, Indiana University-Purdue University, "Yoga and the Ethics of the Body: Sex, Religion, and Power Across Traditions"
9:30-10:00: Alan Goode, Yoga Mandir, "On Samyama: Inquiry and Practice"
10:00-11:00: Patrick McCartney, Kyoto University, "Body Mapping: A Workshop"
11:00-11:15: Morning Tea
11:15-12:15 Shameem Black, Australian National University, "Anti-Instagramming the Body: A Writing/Art Workshop"
12:15-12:30 Concluding Reflections
Andrea R. Jain, Ph.D. is Associate Professor of Religious Studies at Indiana University-Purdue University Indianapolis, editor of the Journal of American Academy of Religion, and author of Selling Yoga: From Counterculture to Pop Culture (Oxford University Press, 2014). She is a regular contributor to Religion Dispatches and co-chair of the Yoga in Theory and Practice Group of the American Academy of Religion.
Alan Goode is the Director of Yoga Mandir in Canberra. He is a senior teacher and a direct student of B.K.S. Iyengar- one of the most influential teachers of Yoga in the last century.
Alan is passionately involved with the practice of yoga and its application to daily life. Through his writing he unravels the themes of the yoga sutras and demonstrates their link to our daily practice.
Patrick McCartney, Ph.D. is a JSPS Post-Doctoral Fellow at the Graduate School of Global Environmental Studies, Kyoto University, Japan; a Research Associate at Nanzan Anthropological Institute, Nanzan University, Japan; and a Visiting Fellow at the South and South-East Asian Studies Department, Australian National University, Australia.
Shameem Black, Ph.D. is the Acting Director of the South Asia Research Institute and a Fellow in the Program of Gender, Media and Cultural Studies in the School of Culture, History and Language in the College of Asia and the Pacific at the Australian National University.
Samyama Lab is a partnership between the South Asia Research Institute at the Australian National University and Yoga Mandir: An Iyengar Institute. This workshop is supported by the ANU College of Asia and the Pacific, the ANU South Asia Research Institute, and Yoga Mandir.
This workshop is presented with funding through APIP, at the College of Asia and the Pacific, The Australian National University.

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