I’ve been attending classes with multiple teachers thanks to the online format, each of them bringing a distinctive flavour. If I had to break it down into what makes them dynamically different while staying true to this system of yogasana, it might be broadly categorized into Goal, Approach and Language. It appears that these three are also closely linked to their own studentship and relationship with their primary teachers. Some of the teachers clearly were mentored by Guruji, others by Geetaji. It seems as though their own personalities were taught the way they would best receive and that is the underlying current of this river of Iyengar yoga, the alignment between teacher and student.
While I miss a physical class for the opportunity to see other bodies and observe how the teachers adjust or watch, online classes have provided a peek into their own learning without the distraction of a hall full of people. There is more of the teacher to absorb. In this format, the field of practice has moved from a hall to one’s own self and observation depends as much on the spoken word as on the visual representation. The mind is a marvelous thing, constantly scanning, absorbing, arranging, rearranging, assimilating, discarding bits of information from various sources and integrating them. I find that a book about plants or watching birds teaches me yoga as much as time on the mat does, both in the physical expression of asana as well as in the way to go about the business of living.
The online medium shows the teacher or demonstrator and often just listening to the audio is sufficient. I access the lessons on my phone so the screen is really tiny magnifying the importance of the economy and efficiency of speech. One of the teachers epitomizes austerity, a refinement mindset and a sense of craftsmanship. Another teacher is about the hard work of body to develop sensitivity and I see Geetaji’s presence in the keenness of that delivery. Yet another is more relatable to us students with our mridu mind and encourages an endurance mindset, devotion to Guruji being foremost while a fourth makes sure we remain in touch with all the asanas. The differences in both the goals and approaches are at a peripheral level, the basic one still remains to enable us to experience the asana in its totality. Each of the teachers wield language in distinct ways and that is a separate post in itself. Some of the analogies are invoke such powerful visual imagery that they guide the asana effortlessly. And of course the regional Marathi that is sprinkled in adds a delicious flavour by recalling uniquely Indian experiences. How would yoga be taught in the absence of language?
In the context of my own learning, I find there are times I veer towards one and at others towards the others. The approach of a female teacher and a male teacher is distinct, while another layer is of personality and interests. But despite apparent colourings of gender and personality there flows a single river of Iyengar yoga. The difficulties of their practice and its resolution comes out in the way they instruct. A nuanced, finer touch, almost austere versus an earthy one that is empathetic towards human frailty. One, a seeking to go beyond prayatna shaithilyatha in order to begin yoga and the other to develop a joy for endeavour. Of course, this is purely a personal perspective as a student and I could be way off the mark. But, it is interesting nonetheless as it helps me look at how I study, not just asana but also other things that I am interested in. It helps me observe better, open my mind a little more and be adventurous.
September’s meditation is “Yoga is integration” and this has been a good way to begin the month, to see how learning is an integration of not just the teacher’s teaching but also the teacher’s learning that a student is privileged to receive.