Yoga Mandir. Iyengar Yoga Institute

Kumbhaka is usually translated as "breath retention," but this translation can sometimes be misleading, as it can suggest a strong action of capturing of the breath. In yoga practice, however, kumbhaka is not an act of compulsion. It is the cultivation of a pause in the breathing process, and beyond the physical act of holding the breath, kumbhaka is a process of withdrawing inward. The breath is neither dragged nor trapped. Rather, it is allowed to rest in a suspended state. We should view kumbhaka not as a retention of breath, but as a gently controlled extension of the natural breathing pause. Enrol in P-09 at https://study.yogamandir.com.au/courses/p-09

Today, I walk in the forest after a week of teaching. I reflect upon teaching and learning.

So often students feel inadequate before the technicalities of asanas and they struggle to improve. Ultimately this approach is self defeating as our expectations always evolve with our performance. We are never satisfied.

However, when a student follows the inward path, there are no experts or external authorities, only the quiet watchfulness as the mind goes from thinker to watcher. The asanas become a vehicle for self study.

Everyone can practise Iyengar Yoga.
Whether you are new to yoga, returning to practice, or looking to deepen your understanding, Iyengar Yoga meets you where you are.
Through clear instruction, thoughtful sequencing and the intelligent use of props, the practice is accessible, purposeful and responsive to each individual.
Join our 8-week evening program and experience a practice that builds strength, awareness and confidence.
4 August – 24 September
Tuesdays & Thursdays | 7:30–8:30 pm
Studio Only
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"The body is my temple, asanas are my prayers."
— B.K.S. Iyengar

Discover Why Iyengar Yoga Is Different – Yoga Mandir Whether you’re new to Iyengar Yoga, returning to your practice, or already part of our school, this 8-week program offers an opportunity to experience the depth and benefits of Iyengar Yoga.

A student reflects ...
I have recently been thinking about what the source of heedlessness is in practice. While it is certainly not a regular occurrence due to the systematic nature of our practice (which I feel helps to curb such tendencies), I experience the seed of heedlessness as connected to the vrittis of viparyaya (mistaken identity; unreal or perverse perception/illusion) and vikalpa (knowledge devoid of substance; doubt, indecision, fanciful/imaginary knowledge).

For instance, 'throwing oneself’ into an asana without appropriately taking into account its progressive steps and/or the spatial awareness required to effectively, and safely, enter and be in the pose seems to have something to do with acting as the ‘knower’ who thinks it is seeing from a place of valid knowledge (pramana) when it is actually a false ‘knower’ (conflation of self with Soul; viparyaya - mistaken identity) who doubts but constructs knowledge to its fancy (vikalpa). Sometimes this can result in misjudging where limbs or props end up in space and even falling over.

For me, this experience is especially pronounced when learning new asana and not having prior direct perception (pratyaksa) or imprinting (smrti; memory) from which to operate with. It has also crept in when there is casualisation of regular practice and an over-reliance on past memory without fully attuning to the present. I also feel that heedlessness can appear more easily in the inverted and balancing family of asanas because of their demonstrable nature and the I-ness attached to being seen in their idealised, other-worldly forms.

Learn more in the Yoga Vidya subject: https://study.yogamandir.com.au/courses/t-ph09/

I have practiced yoga for over 50 years. I have taught yoga for close to 45 years. I have been involved in yoga associations, certification of teachers, international debate and governance.
When I started there were no yoga schools, no teacher training, assessment or certificates. Nothing like what we see today.

Practice was something you did to connect deeply to yourself.
Yoga still is …

Teaching in China provides me with an opportunity to reflect on culture and human experience.
The teaching must change to meet the needs of the students, but the essence of Yoga remains unchanged. I think about Vrttis, Klesas and human suffering as universal even though they are expressed differently in each culture.

Buddhism has deep roots in China and can be seen in the approach to practice and learning. It’s a privilege to be able to connect deeply with students through practice.

Discover Why Iyengar Yoga Is Different
Iyengar Yoga is more than creating shapes with the body. It is a practice of awareness, precision and connection.
Through expert teaching, intelligent sequencing and the skilful use of props, you’ll develop strength, stability, mobility and a deeper understanding of each pose.
Join us for our 8-week evening program and experience the Iyengar method in our studio.
4 August – 24 September
Tuesdays &/or Thursdays | 7:30–8:30 pm
Studio Only
"Yoga does not just change the way we see things, it transforms the person who sees."
B.K.S. Iyengar

Beginner Basics. 25 July | 12.00-1.15pm |
Join us at Yoga Mandir (1 Dairy Rd Fyshwick) to gain an introduction to Iyengar Yoga. Taught with precision and alignment to connect body, breath and mind to experience a state of meditation.
Details & bookings: https://www.yogamandir.com.au/beginners/

'Kumbha means a pot which can be full or empty. Kumbhaka is of two types. It is either (a) a pause between an in and an out breath or (b) between an out and an in breath. It is the art of retaining the breath in a state of suspense. It also means the withdrawal of the intellect from the organs of perception and action, to focus on the seat of the Atma (purusa), the origin of consciousness. Kumbhaka keeps the sadhaka silent at the physical, moral, mental and spiritual levels.'

Learn/Study/Practice: https://study.yogamandir.com.au/courses/p-09/

A student reflects
I have experienced the quality of mixed motivation in Adho Mukha Vrksasana, handstand. Prior to kicking up, I observe a desire to get to the ‘ideal’ inverted position as quickly and seamlessly as possible. There is a pull towards anticipating the pleasurable experience (raga) of being up that seems to feed into an ‘I-ness’ around having achieved or conquered something (asmita).

Once up, I am then confronted with the need to find stability in the pose. The weight through my palms, arms, and shoulder girdle can start to feel like it is too much. The internal narrative starts around how I should get out of this uncomfortable feeling (dvesa): “My legs and pelvis are heavy and collapsing, it’s getting too intense in my arms and shoulders. I can’t keep holding myself up. I want to come down”.

If I allow the internal narrative to take hold, the intensity and uncomfortableness of these sensations seem to become pronounced. The I-ness (asmita) then feels validated in the reasons for coming down (i.e., they are not attributed to any sort of personal failing or lack of trying but because of a ‘real’ need for self-preservation (abhinivesa)). When I avoid questioning the validity of this perceived ‘real-ness’, which is a projection of negative future outcomes, this disables the time and space for spiritual wisdom and understanding (buddhi) to enter and integrate into the asana (avidya).

Learn more in the Yoga Vidya subject: https://study.yogamandir.com.au/courses/t-ph09/