Interview with B. K. S. Iyengar

Yoga: A Path to Wholenes by Corinne Schuman

Many consider B. K. S. Iyengar, now 87, the world's greatest living yoga master. Named one of the "100 Most Influential People in the World" by Time magazine in 2004, he is the author of the bestselling yoga book of all time, "Light on Yoga," first published in 1966. Iyengar lives in India, and although he retired from formal teaching in 1984, he still serves as an advisor and an inspiration to students around the world.

What yogic practice allows us to do, he writes in his most recent book, "Light on Life," is to "rediscover a sense of wholeness in your life, where you do not feel like you are constantly trying to fit the broken pieces together." He describes yoga as an inward journey that can lead to happiness and inner peace. Corinne Schuman recently interviewed Mr. Iyengar via email for Beliefnet.

- In "Light on Life" you write of the yogic system as a vehicle to enlightenment. Do you think yoga has something to offer people of any faith, even those who don't believe in and aren't trying to attain enlightenment?

- Yoga has a lot to offer to people, whatever [their faith]. It has no geographical boundary, gender, caste, or religion. As each of us is susceptible to physical problems as well as mental, emotional, and intellectual problems, yoga can help us recover from these wants. It is an art to practice, a science to ponder over, and a philosophy that shows us the ways of right living.

Whether one believes or not, it enlightens one in giving physical health and lightness in mind, emotional stability, and clearness in thinking.

- For many Hindus, yoga is a way of life. For many Westerners, it's often just a great way to stretch, strengthen, and relax. What is lost when yoga is stripped of its spirituality and treated like just another exercise class?

- Life has two facets. One is the physical; the other is spiritual. The physical facet of life is a concrete visible part of the life force recognizable through the organs of action, senses of perception, and the mind. The other facet of life is the self or the soul, which is mercurial and abstract.

Naturally whether one is [Eastern or Western], he or she believes in what they see, and after grasping the visible sheath of the body he or she naturally tries to evolve to reach the source of all movements. [Then they can advance] by refining the intelligence to experience the second part of the facet of life. That is the core of the being, or the self.

I do not think that the essence of yoga which is meant to touch the self is lost in leading one’s life towards the core. For me the body is the concrete visible self, mind is the subtler self, and 'self' is the subtlest of the subtle.

This is the gradation or hierarchy in the field of yoga. Not all practitioners can jump to that highest level. They have to climb, step by step from the physical sphere to reach the spiritual sphere. If it is treated as exercise it is not the fault of yoga but of the practitioners.

- Are there benefits people will get no matter where their minds are?

Those who activate their muscles as they should be activated do feel a sense of benefit in yogic movements. It is possible to derive the benefit of lightness in the limbs of the body or freshness in mind, even if their mind is not in yoga.

In yoga the attention of bringing the mind to focus and correct the wrong movements of the body is very important. Hence without the attention of mind and religiosity in the practice, the benefit of integration of body, mind, and self is not possible. A casual attention brings a casual result, and intense, attentive practice gives intense benefits.

- What are your thoughts on the widespread trend of yoga across America? Is this a good or a bad thing?

- My friend, I am happy that yoga—whether it is in physical form, mental form, or spiritual form—is spreading.

- What do you make of modern iterations and trends like "hot yoga" or "power yoga"? Do you think these are creative innovations or poor substitutes for more a traditional practice?

- I am not here to comment on other yogic names, as yoga students should learn not to criticise but to trace their own weaknesses and correct them.

- For those who are not familiar with your style of yoga teaching, in what ways is it different than other types of practice?

- Yogic principles of any style are the same. As the trunk is one but the branches are many, yoga is one but adaptations may vary. One who takes any style of yoga experiences the same transformation. My style of practice is not different than others except in alignment of the motor nerves with the sensory nerves. [This requires] intellectual reflection and skillful actions without distorting even the minutest part of the anatomical structure of the body, so that the bones, joints, muscles fibres, the energy, the mind, and the intelligence [are in] harmony and the life force touches all the concerned layers of the body.

How can yoga help with specific physical ailments, such as lower back pain?

- Human anatomy is God-made at birth and becomes man-made as he grows. Yogic practice helps one to understand the divine anatomy and not the habituated anatomy formed by one's habits and manners. Each asana [posture] has to be performed correctly in order to [rectify bad habits]. While performing asana one has to judiciously adjust the anatomy without distorting the muscles or joints. If there is anatomical distortion then it is not an asana. That is why my emphasis is on alignment, which is a guide for enlightenment.

- The use of props–pillows, blankets, belts, or blocks—is central to your teachings. Can you describe their function?

- The use of props, pillows, blankets, blocks, or belts is not central to my teachings. As true teachers are rare I developed these props to guide practitioners to get a sense of right direction so that they do not commit mistakes. [They also help] those who are stiff, confused, physically shaky, or who have disabilities and cannot perform independently.

These props do two things at the same time: [they help with] the extension of body and relaxation of the mind—together these are the key to meditation.

As they guide the body in the right direction the feeling of well-being is felt in the body and elation of freshness in mind is experienced. This naturally leads one to experience equipoise and oneness in body, mind and self.

- Could you choose a pose that you feel you’ve learned from and explain the physical, emotional, and spiritual effects you’ve experienced from it?

- It requires pages and pages to write on it. If you read the whole book you can get the answer to your question. This much I say here: the physical strength, mental strength, nervous strength, and intellectual strength should balance evenly by working in concord with all parts of the body, so that the core of the being, the intelligence, and consciousness concurrently and uniformly move with all parts of the body. If the body is the field then the intelligence of the self is the gardener who ploughs the field using asana as instruments.

Dietary Questions from "The Ayurveda Encyclopedia" of Swami Sada Shiva Tirtha

Eat to 1/3 capacity of stomach, drink 1/3 and leave 1/3 for God.
                                                                         (Ashtáñga Hridayam)

Preparation. Eating warm (cooked) foods enlivens the enzymes for easily and quickly digesting food, promoting Apána Váyu, and removing Kapha. However, when food is overcooked, its life force becomes depleted. Further, cooking with too much heavy oil can weaken the digestive fire. Food is best eaten when cooked or steamed rather than uncooked; it is more nutritive and building. Also, persons on spiritual paths, (i.e., practicing sádhaná (meditation) and following a guru or spiritual guide), generally need not follow such drastic rawfood measures. Eating raw food causes roughness among persons on the spiritual path. It is true that raw foods have enzymes to remove toxins, but they do not adequately build the tissues. Fruit is better fresh and uncooked. Microwaves damage the lifeforce. Restaurant food is generally over- or underspiced, and not as good as a home-cooked meal. Cooking over a wood fire is best. Cooking on a gas stove is better than cooking on an electric stove.

Quality. Sattwic: organic, fresh, homegrown, freshpicked, and raw dairy foods are advised. It is not advisable to eat foods that are rotten, under or over cooked, burnt, unripe, over ripe, stale, or junk food. Other harmful foods include those that are canned, artificial, rancid, and prepared with additives, preservatives, or artificial colors. Finally, frozen foods that contain steroids and chemicals (milk and animal products usually have steroids, chemicals, and preservatives in them) should not be eaten.

Quantity. A proper quantity of food is easily digested, promotes longevity without afflicting the doshas, and helps Apána Váyu. Food, when eaten, should fill one-third of the stomach size or capacity. Liquid, when taken after meals, also should fill one-third the stomach size. The time to drink liquids at mealtime varies with the individual. Heavy or obese persons should drink before meals. Underweight or thin persons should drink liquids after meals, and persons of normal weight should drink with their meals. The remaining one-third of space in the stomach helps digestion. The key is moderation and regularity. Váyu doshas need to eat every 3 - 4 hours. Pitta persons generally have good digestive fire. Kapha constitutions need to eat less. Ultimately, the stronger the digestive fire, the more one can eat. (Less food is better with a fever.

When Hungry. Eat only after the previous meal has been digested. Otherwise, the digestive product of the previous meal becomes mixed with the new food, instantly aggravating all the doßhas. The digestive fire/enzymes have to act upon the food for some time in order to digest the food. Then, the body needs time to restore the digestive fire/ enzymes for the future. If a person takes food before digesting the previous meal completely, the food will not digest properly. The undigested food is pushed along the GI tract by normal peristalsis, imbalancing and aggravating the doähas.

Combinations. Combining vegetables with fruit or milk can cause digestive problems. One needs to be careful while eating or choosing food. Different combinations may be harmful. Its not advised to combine sour tastes with milk, eat cold items after ghee, eat equal amounts of ghee and honey, or eat fish products along with dairy (these unhealthy combinations create subtle toxins). Other aggravating foods are too hot and too cold, or too light and too heavy. Stew and curry are more digestible than individual vegetables cooked and eaten separately. Váyu— the fewer combinations the better (they like combining foods, though it is not good for them).  Pitta— does best with combinations      Kapha— is between Váyu and Pitta.

Spices. Delicious tastes improve digestion, strength, senses, complexion, and a healthy weight. They are easily digested and help Apána Váyu. The use of spices stimulates the secretions of digestive enzymes. Over-salted, under-salted, or sour seasoning is to be avoided. Foods that are too tasty increase rajas (aggravating the blood). Foods that are too bland cause tamas (suppressing agni). Váyu—does well with rich and moderately strong spices.  Pitta—needs only mild spices. Kapha—does best with light, strongly spiced foods.

Frame of Mind. A relaxed, calm mind promotes easy assimilation of food. This makes the mind more sattwic. A nervous, anxious, angry, noisy, and rushed mind makes the food harder to digest. Smoky environments are also harmful when eating. Silence is good, but there is no need to be too serious. A prayer of gratitude to the Creator and Supplier before a meal, or offering the food to benefit humanity and the creation of beings is advised. Chew food properly to digest and absorb nutrients.

Time. Daylight hours are the best hours to eat. Váyu—dawn and dusk (smaller, more frequent meals—eat every 3 to 4 hours) Pitta—at noon, largest meal (three meals daily) Kapha—daylight hours, breakfast is skipped make lunch the large meal After meals, it is good to take a short, easy walk. Some say napping while lying on your left side helps digest foods This causes breathing through the right nostril or “solar” breathing, which increases the digestive heat or fire in the system. Other authorities say napping after meals is unwholesome. Activities such as exercise, swimming, or sex are not recommended just before or after meals. Smoking disperses and dulls the agni (digestive) fire.

Season and Geography. Eat foods and herbs according to season (i.e., do not eat cold and dry items in the winter, or hot and pungent items in the summer). Eat foods and herbs according to geography (do not eat hot and dry items in a hot dry desert, or cold and oily items in cold and damp climates).

 Miscellaneous. Do not ingest equal amounts of ghee and honey simultaneously (it becomes a subtle toxin). Do not break with eating habits (e.g., someone who generally eats cold and sweet things should not suddenly start eating hot and pungent items). Herbs, diet, and lifestyle are recommended to balance the doßha, but also should be in harmony with one’s own habits. Intake of substances that aggravate the dosha and state of one’s strength is ill advised. Eat after clearing the bowel and urinary bladder, and only when hungry.

 Drinking (except lassi buttermilk [yogurt and water], and medicated herbal wine to stimulate digestion) is not recommended during the meal, but is all right afterwards.  Drinking alcohol after meals causes hyperacidity unless it is medicated herbal wines for Váyu and Kapha. Astringent or herbal teas are all right after meals, but coffee promotes indigestion, hyperacidity, or ulcers.

Desserts (especially cold) are heavy and sweet, and suppress digestive fire, causing fermentation and indigestion. They are better before meals, as sweets are the first taste to be digested. Having raw foods and salads at the end of the meal is better for digestion. Other authorities say a little sweet after meals promotes digestion.

Age/Gender these characteristics may bring excess to one’s dosha. Therefore, reduction of doshas may need to be considered at different ages, and for different genders. Kapha reduction is predominantly used from birth to age 15, and for women. Pitta reduction is primarily from age 15 to 55 years old, and for men. Váyu reduction occurs at age 55 and over.

 Áma: For 1 or 2 weeks, spices and a light and cleansing diet are followed. Spices are given to digest the undigested food or áma and cleanse the entire body. Sugars, oils, meat, and dairy are avoided. Then, one returns to their dosha diet, staying on the light side until áma is completely gone. Different books offer varying dosha food lists. Ultimately, persons will have to decide whether any specific food is good or aggravating their dosha.