By Bruce M. Roger, Certified Iyengar method instructor

As the renowned yogi B.K.S. Iyengar has often proclaimed, “There is no ‘Iyengar’ Yoga.” He explains that yoga, as a divine art and science, cannot be “branded” for commercial gain. Rather, “Iyengar” yoga is better described as the “Iyengar method” of yoga, following the teachings of B.K.S. Iyengar of Pune, India.

Patanjali’s Yoga Sutras (ca. 200 BCE) define yoga as “stillness of mind.” The Iyengar method embraces three unique aspects to obtain that stillness in asana (posture) and pranayama (breathing): “intricacies, sequencing and timing.” As in meditation, the intricacies or detailed techniques, such as precise alignment, are necessary to penetrate the mind that lies beyond the frontier of the outer, physical body.

The techniques we use vary according to the purpose of practice, whether it is to learn, refine, or consolidate; to generate energy, to relax or recuperate; or to devote yourself to God. The techniques also vary according to the emphasis of the class - to prepare for inversions, backbends, or pranayama, etc.

Just as the Bhagavad Gita defines yoga as “skill in action,” there are three types of action in asana: doing (i.e., lift the sternum), non-doing (i.e., don’t tense the brain), and un-doing (i.e., undo clenching the jaw, or holding the breath). Similarly, each asana is a series of these same three stages: the initiation of the pose by doing, the holding of the completed pose by non-doing, and the conclusion of the pose by un-doing.

For example, only after we open the sternum, stretch the legs, relax the brain, and breathe in Trikonasana (Triangle Pose), can steadiness, or the non-doing stage, begin. This is easier said than done. When first learning a pose, we expend a disproportionate effort - a lot of sweat - for a very small result. Nevertheless, once this coordination of body, mind, and senses has been mastered, much less effort is necessary to retain that steadiness of the body, and to keep the mind calm, like a “still lake. The ability to remain placid, through doing, is “skill in action.”

Sequencing goes hand in hand with the detailed techniques to increase the stillness of mind.
There are many ways to sequence a practice. Appropriate sequencing augments the mental
and physical penetration and reinforces the purpose of practice. The “timing,” an Indian term
for how long a pose is held, not only builds physical and emotional endurance, but also
multiplies the benefits to the physiological organs, the circulation, the nerves, and, most
importantly, the mind.

The Iyengar method is not entirely transparent. B.K.S. Iyengar has developed a “user friendly
interface” to make it attractive for the beginner. Deeply embedded in his language and teaching
methods (of which alignment is but one of his innovations) are the very precepts of Patanjali’s
Yoga Sutras. Patanjali’s overall goal of practice is to still and stabilize the mind. In fact, “stable”
is one of only two words that Patanjali uses to define asana. B.K.S. Iyengar applies “stable” to
the mind as well, calling it “steadiness in intelligence.”

When the body and mind become stable, it results in Patanjali’s second word in the definition
of asana, “pleasant.” Iyengar also applies this to the mind, calling it “benevolence in
consciousness.” This benevolence, or goodwill that comes as a result of perfection of asana,
picks up the theme of the mind remaining serene and diffused like a calm lake.

To foster this stability and serenity, we sequence the class by doing the stimulating poses first, and then
end with calming poses, such as Sarvangasana (Shoulderstand) and Savasana (Corpse Pose).

At the same time, there is also a sequence of learning from one class to the next. We first learn the
fundamental actions in the simple introductory poses, such as how to raise the arms overhead in Urdhva
Hastasana. In subsequent classes, we introduce those arm actions in a more complex pose,
Virabhadrasana I (Warrior Pose). Further on down the road, in advanced classes, we use these very
same actions in backbends, such as Urdhva Dhanurasana (Upward Bow Pose). When you learn
systematically, one step at a time, you feel physically less shaky, mentally more steady, and emotionally
more content.

In summary, it is not just about doing more, but, rather, doing it more intelligently. When, through the
intricacies of practice, sequencing and timing, the intelligence penetrates each and every cell of the body,
asana practice becomes internal, with “steadiness in intelligence and benevolence in consciousness.”
This is “skill in action.” This skill allows you to move towards your center, your soul, which leads you to
stillness of mind.

The author gratefully acknowledges Prashant Iyengar’s lectures at the 80th Birthday Celebration
(Yoga Rahasya, Mumbai: YOG, Dec. 2000, pp. 4 - 33) as the inspiration for this article.
Bruce M. Roger, a student of BKS Iyengar, founded Yoga St. Louis in 1984. You can reach him through his website, www.yogastlouis.us, at the studio located at Jamieson & I-44, or at 314-645-9785.