Rachael, as an Aussie who has spent very little of your working life in Australia or the developed world, how did you come to learn yoga?

In 1999 I just walked into Newtown Community Hall looking to learn. There was a local class and I started attending regularly. Little did I know it was an ideal environment to build a solid foundation of yoga, pranayama and meditation practice that is still unfolding today. The one and a half hour classes opened space for a deep dive into structural alignment from my toes right to the top of my head. The teacher gave strong structural foundations so that we could transition to a flowing sequence with inversions and pranayama.

His instructions were always extensive and precise. It gave beginners like myself access and insights to a whole other level of what might be possible. I was transfixed to observe my teacher in incredible lotus position head stands and some kriyas I have never observed by anyone else since. I feel very lucky and grateful – I didn’t realise I was learning from one of best yoga teachers in the country. Thank you, Simon Borg Olivier.

You’ve selected some of the most emotionally challenging work I can imagine. Did you see the same kinds of stories playing out in different countries?

The organisations I worked for address inequality and injustice in communities around the world, through partnership with local organisations and local communities. The practical impact of this work has left a profound mark on me.

I have witnessed with my own eyes the personal devastation of conflict and post-conflict events happening around the world. Syrians with haunting eyes as they sought safety for their families in Jordan – fleeing war and conflict. Communities in Laos growing food and cash crops in fields still surrounded with land mines. Vietnamese young people living with disability from agent orange, just trying to access dignity.

I travelled to remote and hard to access communities and listened to people’s stories. Travelling into restricted parts of Myanmar to meet with the Rohingya people, a few years prior the Army’s mass killing of civilians; to the West Bank to meet with Palestinians farmers as they navigated checkpoints to take their produce to market, often spoiling on the way while waiting in the hot sun.

I listened to women and men talk about what happened to them and have been an attuned and present witness to see how communities try to come back together to rebuild their lives. Tamil families returning to their homes after decades of civil conflict in Sri Lanka, houses covered with bullet holes, tall trees growing through the roof, land cordoned off by UXO land mine tape.

I have seen people’s courage, dignity, strength, and grit. Women in PNG and the Solomon Islands working in local organisations to support other women surviving against systemic gender-based violence. Women and men in Afghanistan determined to access education for their girls.

I observed the critical importance of collective efforts of people coming together to support one another to address the multitude of systemic barriers so many communities face. The strength of Pacific Island communities advocating locally and globally to tackle the climate crisis and protect their ancestral lands from sea level rise.

No matter where I have been, I am always humbled by our ability to connect across language, culture, and life circumstances to look into each other’s eyes, to see our mutual humanity. Visiting all of these communities I realised we all share the same concerns – safety and opportunities for our families; dignity of decent work; future plans and dreams; and our connections to each other.

No matter what insurmountable odds communities have faced, there was always hospitality, an offering and an invitation, an expression of culture through food, drink, and story. And in some beautiful cases, music and dance. It was a reclamation of humanity, a remembering of what it means to be alive and with each other.

These days, yoga is often presented superficially as physical exercise, and on the other extreme it can be expressed so philosophically that it seems like an aloof luxury afforded to those with comfortable lives. How has yoga practically interacted with your journey?

I would describe it as foundational for my personal health and wellbeing and a critical pathway into a state of regulation for my nervous system.

I have come to realise over the decades of on/off practice, that my yoga and meditation practices were access points to metabolise and transmute my feelings. Emotions I might still be carrying once I returned home from long-haul work visits could be processed by coming back to my body, coming back to my breath, grounding into the present moment, tuning into internal sensations, and fine-grained awareness of what was going on inside.

By moving, stretching, focusing, and breathing long slow inhales and exhales, I was releasing any contraction or tension being held. With deepening awareness of what was arising, I found a level of spaciousness and calm. It became a source of nourishment and connection.

In daily evening meditation I accessed deep witness consciousness capacity (thank you Sally Kempton). From the practice of holding a steady and relaxed gaze and an even, steady breath while going into deep stretches, I was widening my window of tolerance and expanding my capacity for what I could manage. From that place, I could keep going.

Having yoga as a practice to transmute tough emotional experiences meant I could be more available to what might be happening in the present moment when meeting with communities. Meditation practice supports me to be able to drop into the heart and remain open hearted, curious, and compassionate. To hold a relaxed, open, and steady presence, so that people felt safe to turn towards me, to be open and share. It is those moments where it is crucial to not become overwhelmed, flooded, numb, or turn away.

It’s difficult hearing about these situations, much less being on the ground. How can frontline workers sustain yourselves over the long term? Exposed to individual and collective trauma, how can you minimise the risk for vicarious trauma?

How we maintain our own wellbeing while turning towards the polycrises facing the global community really is the big question. In recent years I have learned about the neuroscience of the nervous system, about our hyper- and hypo-arousal states, which has provided me with the scientific explanation to my and others’ experiences and reactivity.

Now that I understand the physiological Fight, Flight, Freeze responses when we experience an overwhelming situation, I reflect even more on my practice.

While these are highly intelligent survival mechanisms of the nervous system in the moment to help us to survive, they cannot be sustained beyond the immediate action required to keep us alive.

Trauma can occur if this survival mechanism gets stuck, and we start reacting as if there is a threat, when there is no actual threat anymore. If an overwhelming event occurs in our past, and we didn’t have a way to process it, to be seen, witnessed, or held safely, or find a way to transmute what happened to us, then this is how trauma can become installed in the body. 

Learning about trauma has given me great cause for deepening my compassion when I observe reactivity or numbness in community.

It is important for all of us to avoid burnout or becoming consumed and overtaken by anger, cynicism, bitterness, resentment, grief, or numbness and depression.

These are all very understandable feelings under the circumstances, but we can learn how to cultivate an inner practice, to develop an inner state of safety, joy, awe, compassion, and equanimity. Feeling rage at the injustice of it all is a healthy fight response, however we cannot use this fuel to drive our work forever – it only burns us out.

Coming to the work from a place of regulation lowers the temperature and is more sustainable. We also need to be resourced from our own community to support us. We cannot do this healing alone. It’s not easy but necessary.

This is an incredible recounting, and I’m sure Yoga Australia members would have similar anecdotes in their lives.

Absolutely! Understanding the nervous system and becoming trauma-informed has provided significant reflection and insights into the even deeper value of my yoga, pranayama and meditation practices than I ever realised.

One time I talked to my trauma-informed yoga teacher friend who had also worked in international development. She said, “you didn’t realise your yoga practice was saving your life!”

A practice which combines body movement with breath (just like song, dance, ceremony) is invaluable in the prevention and treatment of trauma. Moving stuck and frozen energy in the body through movement and breath is a key pathway to regulate the nervous system back into a state of safety and social engagement.

It’s particularly effective when practicing with others as we co-regulate with each other in collective spaces.

Australia is in the midst of heightened discussion of these kinds of issues, and there is the likelihood for exposure or re-exposure to personal and sensitised wounds. Is there any advice you would give to someone on this land who feels angry, afraid, or despondent?

The skills we learn through yoga, pranayama and meditation help with the universal foundational need: to regulate and metabolise challenging experiences. Our practice supports us to become more available to the present moment and clearly perceive the suffering of ourselves and others, with compassion and loving kindness.

During overwhelming moments, we can return back to our breath, tune back into our bodies, and move the energy in a way that feels right, such as more restorative yoga practices, and being in nature and on Country. We can return to our practice again and again, so that the practice becomes an anchor we draw upon.

From this place, we can sense into our own collective trauma wounds that are surfacing in our own community. We can be the witness to the pain, and expand our capacity to hold space for ourselves and others to transmute whatever emerges. More than ever, we have access to tools and resources needed to support each other, and those most vulnerable and marginalised in our community.

– Psychiatrist Bessel Van Der Kolk on ABC Radio. Listen here

An intriguing link to the scientific realm has emerged in the world of yoga and lifestyle medicine, where mind and body intertwine to create an integrated sense of well-being. Recent heart rate variability (HRV) research has uncovered a remarkable connection between yoga practice, the autonomic nervous system (ANS), and overall health. Let us delve into this fascinating exploration, where ancient wisdom meets modern science.

Understanding Heart Rate Variability

At the heart of this journey lies the concept of HRV, a measure of the beat-to-beat variability performed by the heart. The ANS plays a pivotal role in regulating HRV, with the vagus nerve acting as the prime conductor through the parasympathetic nervous system (PNS) (Krygier et al., 2013). HRV is dissected into various frequency ranges, each revealing distinct insights into bodily functions. The frequencies of 0.15-0.4Hz provide insights into respiratory sinus arrhythmia (RSA), an essential process where the heart rate syncs with breathing cycles for efficient gas exchange (Vaschillo et al., 2002). Lower frequencies like 0.05-0.15Hz are tied to blood pressure and baroreflex, while the lowest frequencies of 0.005-0.05Hz reveal information about vascular tone and temperature (Vaschillo et al., 2002). This intricate dance of frequencies unveils cardiovascular health and the potent influence of the ANS on our overall well-being.

HRV and Vagal Tone

The connection between HRV and vagal tone underscores the significance of HRV as an indicator of ANS balance (Ernst, 2017). It serves as a paramount biomarker for understanding our primal stress system. HRV, a reflection of our body’s capacity to adapt to environmental demands and regulate emotions, holds the key to our resilience (Krygier et al., 2013). Reduced HRV has been observed in cardiovascular disease patients, further cementing the link between heart health and ANS balance (Krygier et al., 2013).

Yoga and Meditation’s Impact on HRV

Enter yoga and meditation, ancient practices that have stood the test of time. Meditation has been shown to enhance PNS activity, leading to increased HRV (Nesvold et al., 2012; Phongsuphap et al., 2008; Wu & Lo, 2008). These practices increase HRV and bolster baroreflex sensitivity, improving lung function (Phongsuphap et al., 2008). In the realm of mental health, the significance becomes even more apparent. Depression, often accompanied by decreased HRV, finds solace in the practice of yoga (Karavidas et al., 2007; Khattab et al., 2007; Streeter et al., 2018). The benefits extend to compassionate mind training, which elevates HRV, signifying positive changes in ANS and PNS (Jeffrey J. Kim et al., 2020).

Bessel van der Kolk’s pioneering work ventured into assessing our nervous system’s equilibrium using HRV. To evaluate the state of our nervous system’s well-being, Bessel van der Kolk employed heart rate variability (HRV) to assess the equilibrium between our autonomic nervous system’s two branches: the sympathetic and parasympathetic. Broadly categorised, the sympathetic branch activates with adrenaline, propelling our system into action. In contrast, the parasympathetic branch triggers the release of chemicals facilitating digestion, sleep, and healing.

During inhalation, the sympathetic nervous system comes into play, causing a slight acceleration in heart rate. Conversely, during exhalation, the parasympathetic system takes over, leading to a slight decrease in heart rate. The variance in heart rate between inhalation and exhalation constitutes heart rate variability (HRV). In individuals with good health, a noticeable HRV fluctuation corresponds with breathing patterns. On the other hand, individuals with PTSD exhibit rapid and shallow breathing patterns that show little synchronisation with heart rate. In essence, those with PTSD struggle more to regulate their nervous systems in stimulating and relaxing circumstances.

Van der Kolk delved into investigating the impact of yoga on HRV and made a noteworthy discovery: as short as an eight-week commitment to regular yoga practice contributed to an enhancement in HRV variability. However, Van der Kolk realised that the real significance of yoga transcended its direct effect on HRV; it lay in the heightened bodily awareness it cultivated among practitioners. The series of postures that activated diverse muscle groups, combined with the mindfulness of deep and shallow breathing, enabled practitioners to become more conscious and at ease with the interplay of relaxation and tension inherent in a yoga session.

Yoga’s Impact Beyond HRV

Through this, they understood that sensations were transient and could tolerate them. Such heightened awareness extended to recognising the tension and relaxation woven into their everyday lives. Many participants discovered a greater attunement to their bodies, making it simpler to discern their moment-to-moment needs. One of the invaluable insights from yoga was that apprehension of certain emotions and sensations (like anger, shame, or sadness) usually proved more detrimental than the feelings themselves. Yoga illustrates that emotions crest and then recede, much like yoga postures. The unease surrounding these emotions often proved more destabilising than the emotions per se.

Bridging Wisdom and Science

Yoga essentially utilises the body as a conduit to teach these fundamental lessons, constituting an experiential approach to learning that surpasses reading, discussion, or visual media. It underscores the necessity of experiential engagement to truly internalise these insights. As yoga teachers and students, the connection between HRV research and yoga practice becomes clear. Through conscious breathing, mindful movement, and the interplay of the ANS, yoga becomes a bridge between ancient wisdom and cutting-edge science, guiding us toward equilibrium and integrative health.

Here is a list of evidence-based practices from the realms of yoga, pranayama (breath control), and meditation that have been shown to improve heart rate variability (HRV):

• Mindfulness Meditation: Mindfulness meditation involves focusing one’s attention on the present moment without judgement. This practice has been linked to increased HRV, likely due to its ability to engage the parasympathetic nervous system and reduce stress (Krygier et al., 2013).
• Breathing: Controlled deep breathing techniques, often integrated within yoga practices, promote parasympathetic activity, enhancing HRV. Techniques like diaphragmatic breathing and coherent breathing (equal duration of inhalation and exhalation) have been effective (Lehrer et al., 2013).
• Vagus Nerve Stimulation Yoga (VNSY): A specific form of yoga, VNSY emphasises postures, movements, and breathing patterns that stimulate the vagus nerve, leading to increased parasympathetic activity and improved HRV (Sharma et al., 2020).
• Yogic Breathing Practices (Pranayama): Pranayama techniques, such as alternate nostril breathing (Nadi Shodhana) and extended exhalation (Ujjayi Pranayama), have demonstrated positive effects on HRV by enhancing vagal tone and balancing the autonomic nervous system (Vasudev et al., 2018).
• Loving-Kindness Meditation (Metta): Metta meditation involves cultivating feelings of compassion and kindness towards oneself and others. This practice has been associated with increased HRV and positive emotional states (Kok et al., 2013).
• Transcendental Meditation (TM): TM is a form of meditation that involves the repetition of a mantra. Studies have shown that TM practitioners experience improved HRV and increased coherence between heart rate and breathing patterns (Rainforth et al., 2007).
• Yoga Nidra: Also known as yogic sleep, Yoga Nidra is a guided relaxation technique that promotes deep relaxation while maintaining awareness. This practice has been linked to increased HRV and reduced stress (Saraswathi et al., 2014).
• Sudarshan Kriya Yoga (SKY): SKY is a rhythmic breathing technique taught in the Art of Living courses. Practitioners of SKY have exhibited enhanced HRV and reduced stress levels (Zope & Zope, 2013).
• Compassion Meditation: Compassion-focused meditation practices, such as loving-kindness meditation and compassion meditation, foster positive emotions and social connectedness, leading to improvements in HRV (Kok et al., 2013; Jeffrey et al. et al., 2020).
• Metta Bhavana: Metta Bhavana, or the cultivation of loving-kindness, is a Buddhist meditation practice that involves generating feelings of goodwill and compassion towards oneself and others. This practice has been associated with increased HRV and reduced stress (Condon et al., 2013).

These practices showcase the powerful potential of mind-body interventions like yoga, pranayama, and meditation in enhancing HRV and promoting overall well-being. However, it’s important to remember that individual responses may vary, and consistent practice over time is key to experiencing the benefits. Always consult with a registered yoga instructor or healthcare professional before beginning any new practice, especially if you have pre-existing health conditions.

About the Author

Celia Roberts introduces us to deeper dimensions of Yoga, Meditation & Lifestyle Medicine. Celia runs the BioMedical Institute of Yoga & Meditation in the foothills of Brisbane, Australia, and reaches a global online audience with Yoga and Meditation Teacher Training. She invites people from all walks of life to merge science and spirituality for betterment of their health and well-being, to ultimately have deeper insight and know true compassion within. 

References

Condon, P., Desbordes, G., Miller, W. B., & DeSteno, D. (2013). Meditation increases compassionate responses to suffering. Psychological Science, 24(10), 2125-2127.

Ernst, G. (2017). Heart rate variability – more than heart beats? Frontiers in Public Health, 5, 240.

Jeffrey J. Kim, J. J., Dinh, L., & Krystal, A. D. (2020). Compassion Meditation Training Alters Heart Rate Variability and Impulsivity in Daily Life. Mindfulness, 11(8), 1911-1921.

Khattab, K., Khattab, A. A., Ortak, J., Richardt, G., & Bonnemeier, H. (2007). Iyengar yoga increases cardiac parasympathetic nervous modulation among healthy yoga practitioners. Evidence-Based Complementary and Alternative Medicine, 4(4), 511-517.

Kok, B. E., Coffey, K. A., Cohn, M. A., Catalino, L. I., Vacharkulksemsuk, T., Algoe, S. B., … & Fredrickson, B. L. (2013). How positive emotions build physical health: Perceived positive social connections account for the upward spiral between positive emotions and vagal tone. Psychological Science, 24(7), 1123-1132.

Krygier, J. R., Heathers, J. A. J., Shahrestani, S., Abbott, M., Gross, J. J., & Kemp, A. H. (2013). Mindfulness meditation, well-being, and heart rate variability: A preliminary investigation into the impact of intensive Vipassana meditation. International Journal of Psychophysiology, 89(3), 305-313.

Lehrer, P. M., & Gevirtz, R. (2014). Heart rate variability biofeedback: how and why does it work? Frontiers in Psychology, 5, 756.

Rainforth, M. V., Schneider, R. H., Nidich, S. I., Gaylord-King, C., Salerno, J. W., & Anderson, J. W. (2007). Stress reduction programs in patients with elevated blood pressure: A systematic review and meta-analysis. Current Hypertension Reports, 9(6), 520-528.

Saraswathi, A. M., Nagendra, H. R., & Nagaratna, R. (2014). A perspective on yoga as a preventive strategy for neurological degenerative disorders. Annals of Neurosciences, 21(1), 1-8.

Sharma, V. K., Das, S., Mondal, S., & Goswami, U. (2020). Effect of an Indo-Tibetan Vagus Nerve Stimulation Yoga on Heart Rate Variability and Resilience: A Randomized Controlled Study. International Journal of Yoga, 13(1), 39-46.

Streeter, C. C., Gerbarg, P. L., Saper, R. B., Ciraulo, D. A., & Brown, R. P. (2018). Effects of yoga on the autonomic nervous system, gamma-aminobutyric-acid, and allostasis in epilepsy, depression, and post-traumatic stress disorder. Medical Hypotheses, 111, 81-89.

Vaschillo, E. G., Vaschillo, B., & Lehrer, P. (2002). Characteristics of resonance in heart rate variability stimulated by biofeedback. Applied Psychophysiology and Biofeedback, 27(4), 279-289.

Vasudev, A., Saxena, R., & Nivethitha, L. (2018). Effect of pranayama and Suryanamaskar on cardiac autonomic function in healthy young adults. International Journal of Yoga, 11(2), 154-160.

Wu, S. D., & Lo, P. C. (2008). Inward-attention meditation increases parasympathetic activity: a study based on heart rate variability. Biomedical Engineering: Applications, Basis, and Communications, 20(3), 213-218.

Zope, S. A., & Zope, R. A. (2013). Sudarshan kriya yoga: Breathing for health. International Journal of Yoga, 6(1), 4-10.

However, there are other avenues to explore:

• Yoga students may be eligible for health insurance rebates
• Yoga teaching and yoga therapy can be included in the aged care and NDIS sectors
• Private addiction and rehabilitation clinics offer yoga & meditation as part of the therapeutic healing journey

It can be tricky to navigate these avenues if you are unfamiliar with the systems and processes in place.  Let’s set out some guidelines to build your awareness and knowledge around these options.

Health Insurance Rebates

Unfortunately, yoga is not claimable under Medicare.  Furthermore, in 2019, yoga (among other modalities) was removed from general private health insurance policies as part of the federal government review into natural therapies.  There are still some private health funds that continue to offer yoga as part of ‘extras cover’.  However, yoga must form part of a person’s health management plan as recommended by a medical or allied health professional. 

The private health insurance funds that do offer rebates for yoga as part of someone’s health plan will often require the yoga teacher or therapist to be a registered member with Yoga Australia.  Participating health funds will require a yoga teacher to issue a detailed and signed receipt, often including the teacher’s Yoga Australia membership number.

Residential Aged Care

Residential aged care is the term used to describe a facility where older adults live because they can no longer live in their own homes due to their care needs.  In the past these were called ‘nursing homes’, or in more recent times ‘low or high level care facilities’.  The current terminology is ‘residential aged care’.

Yoga is often offered in residential care settings as part of their exercise and lifestyle activity programs. 

As a yoga teacher looking to run classes in this setting, you would be expected to understand health and mobility issues experienced by older adults in a care setting.  You would be well placed to have extensive knowledge of chair yoga, anatomy and physiology, the ageing body, and dementia. 

In a residential care setting you would find a very diverse set of abilities within the class you teach.  Some adults may be cognitively intact, but frail and only able to move whilst seated, or in a wheelchair.  You may also have some very strong and able bodies participants living with dementia.  It will require extensive skills, knowledge and training to feel confident to provide an enriching class for all the participants. 

There are no particular rules around running yoga classes in residential aged care.  However, you may be required to show your Yoga Australia membership, insurance papers and first aid certificate.  The facility would look very favourably at a yoga teacher who understands the ageing process, and has completed further education in this field.

If this interest you the best way to get involved is to contact the facilities in your area, arrange to meet the manager, and drop off a copy of your resume and credentials. 

Some facilities may ask the participants to pay you directly for each class (for example the participants bring $15 each week).  Other facilities may have a set lifestyle budget and you would invoice them a flat rate for the class (for example $90 per class). 

Community Aged Care

Many older adults (that is, anyone aged 65 and over) receive funding from the Federal Government to receive care and support services to stay living at home.  This program is currently known as ‘Home Care Packages’.  Yoga can be an eligible service under a person’s Home Care Package, but must be prescribed and monitored by a physiotherapist or exercise physiologist. 

If this interests you then get in touch with private physiotherapy clinics and let them know what you offer.   This is a particularly useful connection to establish if you are a yoga therapist.  You may be able to hire a room at the physiotherapy clinic for one-to-one, or small group sessions.  You may be able to visit someone in their own home as part of their physiotherapy plan. 

The physiotherapy clinics would require you to be insured, be up-to-date with first aid training, and most likely, require you to be at least a Registered Level 1 Teacher with Yoga Australia. 

You would also be expected to have sound knowledge and skills around working with older adults, and understand the varying abilities and conditions that can impact them. 

You may be required to register with the organisation who holds the funding for the older person receiving the Home Care Package.  This would entail completing forms, providing insurance details, and a valid ABN. 

Other community avenues that you may consider include working in community health clinics, or local community centres.  Do not be afraid to get in touch, and reach out to these organisations.  They may not require a yoga teacher right now, but these situations are very fluid and can quickly change.

NDIS

The National Disability Insurance Scheme (NDIS) is funded by the Federal Government.  The National Disability Insurance Agency (NDIA) is an independent agency who oversee the implementation of the NDIS.

NDIS provides support to people living with permanent or significant disabilities in our community.  NDIS funding ensures people can access the services and supports they need to enjoy their lives and live well.  NDIS covers people aged between 7 – 65 years, after which they would transition to a Home Care Package.

The NDIA understand the importance of people participating in ‘community, social and recreational activities’, and ‘exercise physiology and physical wellbeing activities’.  Yoga classes and yoga therapy may fall under either of these two groups. 

You have two options to get involved.  The first is to become a Registered Provider.  There are rules and compliance matters that you need to adhere to, and a detailed application process.  The good news is, that once you are accepted and registered, you become part of the wider NDIS community:  Your services are listed on the Approved Provider register.  As long as participating in community, social and recreational activities is on their plan people can access your services as needed. 

To be considered as a Registered Provider you must demonstrate that your service provides Core Support:  Your service helps a participant to complete daily living activities, and helps them work towards meeting their goals.  Your service must represent value for money, be effective and beneficial, and be related to the person’s disability.

As a Registered Provider you can promote your services on the myplace portal, and you can freely display the ‘I heart NDIS’ logo and use the ‘Registered NDIS Provider’ tagline.

You do not have to be a Registered Provider though.  A person (or their plan manager) may reach out directly.  For example, you run a weekly yoga class in Chelsea.  A woman in her 50’s who receives NDIS funding to help her manage anxiety and engage with the community, contacts you to see if your yoga class might suit her needs.  You contact her plan management agency to check if her plan includes yoga and meditation, you explain your service, and the costs.  They approve this and you invoice them directly. 

The upside of not being registered is that you do not need to go through the intricate registration process.  The downside is that you won’t be known to the wider NDIS community, can not use their logo or tagline, or be found on the myplace portal.  

Whether you are a Registered Provider or not, hourly rates are capped and you cannot charge more than the upper level for the corresponding item number.  You may be submitting your invoice through a portal (if you are registered), to the individual attending your class, or to the plan manager.  You will be required to include a valid ABN on your invoices, along with the relevant item number.

Not sure if NDIS is for you?  Why not do some research on the Registered Provider list.  Select the ‘Exercise Physiology and Physical Wellbeing” group and get in touch with a provider in your area.  You may be able to work for them, or with them, and explore your options. 

Here is the link to find out more about becoming a NDIS Registered Provider https://www.ndis.gov.au/providers/becoming-ndis-provider

Here is the link to search the ‘Exercise Physiology and Physical Wellbeing” group providers https://www.ndis.gov.au/participants/working-providers/find-registered-provider/provider-finder

Drug & Alcohol Rehabilitation Facilities

Many private rehabilitation clinics offer yoga, mindfulness, meditation and relaxation services.  These may occur onsite, or the participants may be driven to your studio.  There are no specific regulations or registrations needed to provide yoga in these facilities and clinics. 

It is worth noting that you may be required to provide mats and other equipment. 

In most circumstances you will invoice for a flat rate, regardless of how many participants attend each class.  A flat rate between $80 – $150 is acceptable and would include set up, and pack up time.  Some private facilities may pay you more.  

To get involved, do some research online.  Find some local clinics and reach out to them. Rehabilitation clinics can offer recovery from a wide range of addictions, including:

Important considerations

It is important to consider the following requirements when exploring ways to expand your teaching options:

All of the above-mentioned industries also employ staff.  Have you considered offering these businesses sessions for their staff?  These dedicated people often go above and beyond to deliver their support and care.  You may put together a mindfulness meditation program for the care staff in a residential or community setting.  Or, a 20-minute lunchtime asana class for the staff at a rehabilitation clinic.  The possibilities are endless once you begin to explore outside the box.  Through yoga you can help change lives.

Explore the captivating interplay between two of the most complex vital organs – the heart and brain.

The second conduit of the connected mind and body is the all-important heart. From the early musings of philosophers like Aristotle to the modern intricacies unravelled by scientific inquiry, the relationship between the heart and the mind has long captivated human curiosity. Ancient thinkers postulated the heart as the seat of intelligence, a notion displaced by the ascendancy of the brain in contemporary understanding. However, as we delve deeper into the complexities of human physiology, the intricate interplay between these two vital organs emerges as a captivating narrative that bridges ancient wisdom with modern insights.

The Physiological Roles of the Brain and the Heart

While the brain commands the throne of cognition, the heart’s significance is far from diminished. Beyond its role as a circulatory powerhouse, the heart boasts a dynamic and symbiotic relationship with the brain, surpassing mere physiological functions. Our body, an orchestration of cells, functions as an integrated entity, a symphony of interactions contributing to homeostatic equilibrium. The brain’s command centre orchestrates this dance, yet the heart commands its own battalion of neurons, conferring upon it the ability to rhythmically pulsate independently. This neural ensemble, a network of sophistication akin to the brain, endows the heart with a remarkable capacity for processing stimuli—both electrical and hormonal. These responses are meticulously tailored to harmonise the body’s delicate balance, revealing the heart’s role as a sentient entity in its own right (Armour, 2003). 

The symphony of interactions extends beyond the confines of cells and neurons. A vast network of neurons relays intricate information from the heart to the brain, forming an extensive communication highway that transcends other bodily organs (Cameron, 2002). Anchoring this intricate dialogue is the vagus nerve, a conduit connecting the heart to the autonomic nervous system—a role underscored by multiple studies demonstrating its impact on heart rate modulation (Ardell et al., 2015; Brack et al., 2004; Maier et al., 1998). 

The heart’s influence permeates both body and mind, orchestrating a symphony of physiological responses. Its deft manipulation of heart rate and blood pressure, transmission of neuronal signals to the brain, and secretion of hormones underscore its role as a central orchestrator of bodily harmony (Mccraty et al., 2009). Atrial natriuretic peptide (ANP), one such hormone, emerges as a sentinel of tranquillity, dampening the sympathetic response and inhibiting stress-related hormones (Butler et al., 1994; Ströhle et al., 1998). Beyond its role in calming the physiological storm, ANP extends its influence to the immune system, hinting at the heart’s intricate involvement in holistic well-being (Vollmar et al., 1990). Oxytocin, another player synthesised within the heart, further contributes to its multifaceted influence, governing heart rate, vascular tone, and nurturing moments such as breastfeeding (Gutkowska et al., 2000).

The Subtle Intelligence of the Neural-Cardiac Relationship

Beyond its physiological role, the heart serves as an enigmatic gateway to consciousness. An embodiment of our emotional state, its rhythm mirrors our innermost feelings. Studies unveil a profound interconnection between the heart and brain’s emotional centres, with the heart’s influence often heralding emotional states even before conscious awareness (Mccraty et al., 2009). This symphony of influence underscores the heart’s partnership with the brain, steering our emotional voyage. 

Imagine a paradigm shift, where life unfolds through the heart’s lens—engaging, perceiving, and embracing reality in its pulsating rhythm. Emerging evidence tantalisingly suggests the heart’s prescient wisdom—a harbinger of intuition that precedes cognitive awareness. Delicate shifts in heart rate offer a glimpse into the future, a subtle precursor to forthcoming events, a beat ahead of the mind’s comprehension. 

Through the devoted practices of yoga and meditation, we embark on an expedition into the heart’s unparalleled perceptual acumen—an odyssey into its treasury of insight and intuition. As the layers of everyday existence peel away, we stand on the precipice of the heart’s core, a convergence of authenticity and truth.

The Heart: an Inner Compass 

Guided by the profound teachings of Ram Dass, who implored his followers to “love everybody and tell the truth,” we find a compass within our hearts that points us towards a more genuine existence. As we listen to the whispers of our hearts, a deeper resonance with this wisdom emerges. If we venture further, sitting in the expansive realm of the heart space (anahata akash), we may uncover the timeless truths enshrined within the Bhagavad Gita. Here, we realise that healing is not a task we undertake; rather, we become the very embodiment of healing. Love is not a distant aspiration; it is an innate essence that flows through us. 

Recalling the Bhagavad Gita’s teachings, we are reminded to release our attachment to being the sole actor or doer. Instead, healing emerges as an exquisite dance, a collaboration with the cosmic source that courses through us. The healing that transpires is not a personal conquest, a heroic “I am healing the world” narrative, but a graceful surrender to the innate intelligence of the universe. 

As we gather on this shared journey, we stand at the heart’s threshold, poised for a harmonious exploration. Here, compassion and understanding converge in a symphony of connection—a profound meeting of hearts. Each beat resounds with the echoes of profound wisdom, a testament to the profound synergy between our hearts and the boundless universe that pulsates within and all around us.

Option to explore further on this topic: 

The Heart-Brain Connection: The Neuroscience of Social, Emotional, and Academic Learning 

Science of the Heart | HeartMath Institute

Ram Dass: The Universe of Compassion – Here and Now Podcast Ep. 231 

About the Author

Celia Roberts introduces us to deeper dimensions of Yoga, Meditation & Lifestyle Medicine. Celia runs the BioMedical Institute of Yoga & Meditation in the foothills of Brisbane, Australia, and reaches a global online audience with Yoga and Meditation Teacher Training. She invites people from all walks of life to merge science and spirituality for betterment of their health and well-being, to ultimately have deeper insight and know true compassion within. 

As a yoga teacher in Australia, you can claim certain expenses as tax deductions if they are directly related to your yoga teaching activities. Some of the expenses you may be able to claim include:

• Training and professional development: When you undertake training and professional development courses related to yoga teaching, you can claim the associated costs as a deduction. This includes Yoga Australia events and even your Membership fees!
• Equipment and supplies: If you purchase equipment or supplies for use in your yoga teaching, such as mats, blocks, straps, or music, you can claim the cost of these items.
• Studio or rental fees: If you rent a space to hold your yoga classes or pay a commission to a studio that hosts your classes, you can usually claim these expenses as deductions.
• Advertising and marketing: If you spend money on advertising your yoga classes, such as creating flyers or advertising online, you can claim these expenses as deductions.
• Insurance: The insurance you purchase for your yoga teaching activities can be claimed, such as public liability and professional indemnity insurance.
• Retreats, Travel & Resources: If you have organised or attended a yoga retreat, keep all travel related expenses and ask your accountant for more information.

It’s important to note that you can only claim expenses that are directly related to your yoga teaching activities, and you’ll need to keep accurate records of all your expenses and receipts to support your claims. It’s also a good idea to consult a tax professional or the Australian Taxation Office for specific guidance on your individual circumstances.

Teaching Yoga From Your Home

If you run your business from a dedicated space in your home, you may be able to claim a portion of your home office expenses as a tax deduction. The home office deduction is calculated based on the percentage of the area of your home that is used for work purposes.

To claim a home office deduction, you must meet the following criteria:

• The space you use as a home office must be used exclusively for work-related purposes, such as teaching classes and business administration.
• You must be able to demonstrate that the space you use as a home office is integral to your income-earning activities as a yoga teacher.
• You must have records to support your claim, including receipts for expenses.

Expenses that you may be able to claim for your home office include:

• A portion of utilities such as electricity, gas, and internet.
• Office equipment such as a computer, printer, and office furniture.
• Cleaning expenses, such as cleaning products or a cleaner’s fee, for the portion of the house that is used for work purposes.

It’s important to keep accurate records of all your expenses and receipts to support your claims. It’s also a good idea to consult a tax professional or the Australian Taxation Office for specific guidance on your individual circumstances.

For more information, visit the Australia Tax Office (ATO) website https://www.ato.gov.au/

The original purpose of yoga was not to perfect our performance on a yoga mat. The ultimate goal of yoga is to be permanently free of suffering.

Whether we see that as achievable or not, the great news is that any steps we take towards this higher goal will improve our well-being… as long as those steps are based in correct knowledge and understanding. We also need to reflect on the results of those steps, and wisely respond to feedback.

The frameworks of Patañjali’s Yogasūtra are predominantly concerned with the mind: how it works; its different levels and modes; and, its role in the journey towards freedom. In life, we may be able to escape or avoid an external situation, but we can’t escape the effects of our own thinking. So, we must carefully tend the garden of our own thoughts.

Understanding a few key sūtra-s is useful, as they can be a tool for reflection as well as for practice. One insightful sūtra concerned with emotional well-being through positive psychology is sūtra 33 of samādhi pādaḥ (the chapter on concentration). It states: maitrīkaruṇāmuditopekṣāṇāṁ sukhaduḥkha puṇyāpuṇyaviṣayāṇām bhāvanātaś cittaprasādanam. “The mind becomes purified (citta prasādanam) by cultivating an attitude (bhāvanātaḥ) of friendship (maitrī) towards those who are happy (sukha), compassion (karuṇā) towards those who are suffering (duḥkha), goodwill (muditā) towards those who are virtuous (puṇya), and indifference/equanimity (upekṣā) towards those who are non-virtuous (apuṇya).”

The practice of these four bhāvana-s (attitudes or feelings) is a prerequisite to mental strength and stability, as cultivating these helps us avoid the mental turmoil which results from our own negative reactions and responses. Bhāva can be understood as referring to our inner mental attitude, which determines our external behaviour. The subtlety is that we are not just trying to change our behaviour, but the thoughts underlying the behaviour. Bhāvana is illustrated beautifully in Ayurveda, where it refers to the soaking of an item in a liquid repeatedly, to produce a concentrated and effective end-product. We can liken the cultivation of these four bhāvana-s to soaking the mind in carefully-chosen, purifying thoughts.

Although external behaviours are important, sūtra I.33 refers to our mental actions, because all actions/behaviours begin as a thought. It’s an excellent idea to aim at being a nice and kind person, however these four bhāvana-s are not primarily proposed for ethical, moral or social reasons, but as a method to make one’s own mind pure and tranquil. When this transformation goes deeper than just our external actions and behaviours, it benefits us and it benefits others. In his explanation on Vyāsa’s commentary to the Yogasūtra, Swāmī Hariharānanda Āraṇya tells us which specific tendencies of the mind will be diminished by practising these four bhāvana-s: friendliness will counter jealousy; compassion will oppose harshness; goodwill/joy will reduce envy; and equanimity/indifference will minimise condemnation and judgement.

We might question: – how on earth do we feel friendly towards a happy person if we dislike that person? Swāmī Hariharānanda Āraṇya suggests to recall the feeling experienced when a close friend is happy, and then cultivate that feeling towards others too – particularly when we suspect a tinge of jealousy in ourselves. Likewise, when people we dislike are suffering and we might tend to feel a little smug (i.e., our first thought is “they got what they deserved!”), then we should deliberately recall the compassion we would feel if it were a close friend who is suffering.

The example used to describe envy is to notice our mental inclination when a person achieves fame or praise for doing good deeds. If that person belongs to a different peer group, we might initially feel a desire to put that person down or criticise their efforts. We are reminded to recall the joy and goodwill we would naturally feel if that person was part of our own circle. Imagining how it would feel to walk in another’s shoes, and repeatedly recalling that feeling, helps us cultivate and embody that bhāvana in respect of all people.

Finally, upekṣā (indifference or non-judgment) is not exactly a bhāvana; it is a restraint. It can be understood in this context as refraining from constantly criticising the bad behaviour of others. It is not necessarily that we shouldn’t take steps to prevent their bad behaviour. That is, if it’s possible to redirect their actions or help them change their thinking we should try. But usually, the injustices, crimes and bad behaviour of others is beyond our control. In that case, our best response is to refrain from holding a mental judgement, because harbouring condemnation or anger will have no effect on that person, but it will disturb our own peace of mind and current well-being.

As with anything that we practise over and over again, we become better at it. If we practise these positive bhāvana-s regularly with commitment and enthusiasm they will become more natural to us, perhaps ultimately becoming our default position. The result is an increasingly serene inner experience, which in turn enables better relationships, understanding and communication, and ultimately improved quality of life. This experience of steadiness and reliable tranquillity, of peace and equanimity (called sattva in Sanskrit) supports and encourages us to continue on the yoga pathway towards a more enduring experience of peace and well-being.

Article originally published at Svastha Gold Coast

Who is Yoga Australia?

Yoga Australia is Australia’s peak body supporting yoga teachers, yoga therapists, enthusiastic students, and practitioners.  Incorporated in 1999 as an independent ‘member-based’ organisation, we support all styles, lineages, and traditions of yoga. We are a thriving community of yoga teachers, yoga therapists and teacher trainers delivering high quality across Australia.

Yoga Australia’s values are grounded in ancient teachings and philosophy. We support the ongoing development and growth of yoga as a recognised profession and viable career path in Australia. 

Yoga’s Place in Culture and Society

The canon of Yoga describes both a state of being and a practice for attaining that state of being. It contains a path to understanding the perspective of the Vedic rishis, and the communities of the Indus Valley, on the threshold of recorded history, who experienced uninterrupted awareness of the paradoxical co-existence of duality and nonduality. They sought to promulgate methods for ordinary people to be lifted to a transcendental state of togetherness. The oral and palm leaf teachings prescribe methods for individuals to traverse the worlds in a way that is integrative, harmonious, and for the benefit of all.

The ideas of yoga are perennial and are found in documented history for over 5000 years, existing in many forms as a means to enlightenment. The Vedas (1500 BCE) and the Upanishads (as early as 8^th century BCE) describe consciousness and knowledge, propose arrangements of the cosmos and the material world, and the explain the emergence of linear time.

Around the 2^nd century BCE, with growing technology and the spread of language, sage Patanjali was able to collate and record what is known as the Yoga Sutras.  Patanjali codified the teachings he had access to in the form of the Eight Limbs of Yoga.  A linear succession of steps or limbs is a common method of describing the path to enlightenment, with various Upanishads describing other arrangements of limbs. For the most part, the methods and structures described by Patanjali form the basis of yoga as we know it today.

Far more recently, in the 20^th century, yoga made its way into the West.  As the British occupation of India matured, Indian gurus began to visit the West to talk about such lofty topics as consciousness and nonduality.  Thus began the great and somewhat barbaric project of translation of Sanskrit terms into English.  Any attempt to understand the roots of yoga must acknowledge the imperfections and inaccuracies inherent in such an endeavour.  To describe knowledge surpassing 5000 years of age using a much newer language, containing its own ideas of religiosity and power-structure, is fraught to say the least.

In just the last few decades, with cheap air travel and glossy magazines we have seen a new angle on the teachings.  One that promises to assist modern people to glimpse the worlds that are unavailable to the physical senses, so that they can reconcile the apparently ordinary with common, if suppressed, experience of the ineffable.

Now, with the influx of easy access to simple yoga that focuses on physical health and the development of concentration and longevity, we have a population perfectly poised to unfold continuing awareness of unity and the scientific truth that all actions affect all beings.

Setting Educational Standards

Called Becoming a Yoga Professional, our new curriculum has been designed to assist training providers to achieve high level outcomes for their students, and to demonstrate to governments and health providers that the profession of yoga safely and ethically supports participants. 

See the full post for all the details:

Earning Income as a Yoga Teacher

As a self-regulated industry, pay and pricing for yoga teachers and their services has in the past been left to individuals to negotiate. Many teachers and employers feel uncertain about how much to charge or pay. Exacerbating this uncertainty is the wild variance in expertise and experience observed in modern yoga teachers.

Even more recently, we see wage stagnation affect the viability of teaching yoga as a career:

As the peak body for yoga in Australia, Yoga Australia is committed to establishing clear salary guidelines commensurate with classification levels. We recognise that more experienced teachers deliver more effective classes and thus better outcomes for students.  We hold that teachers who demonstrate continuing education and consistent development over many years ought to be remunerated accordingly.  For example, Yoga Australia requires Senior teachers to accumulate more than 10 years of teaching experience and 1000 hours of formal training, and their pay rate scales accordingly.

In making these recommendations Yoga Australia supports the positive perception of yoga as a safe profession operating under exacting standards.  Our thriving community of members ensures support for teachers, improved conditions, and wage parity across the board. 

See the full post for our recommendations:

Expanding Teaching Opportunities

With nearly 60% of Australian yoga teachers identifying as “self-employed” it is timely to explore some less considered revenue streams.  It is common knowledge that yoga is taught in yoga studios, gyms, online, in a corporate environment, and home studios. However, there are other avenues to explore…

See the full post for our recommendations:

Conclusion

Yoga provides a guiding light during difficult times.  Whether online or in person, yoga joins us together as a community, and strengthens our resolve as individuals.  Many are coping with the stressors, anxiety, and the illness of long-covid, the impacts of dramatic climate changes, the costs of sky rocketing living expenses and pressures of finding a roof over our heads.  Life is filled with variables and challenges.  Through the practices of yoga we learn to self-regulate and adapt to the challenges of life.

It is important to know that, particularly in Australia, there is a peak body working for you, for the profession, and for the legitimacy of yoga in all its forms.

For 25 years Yoga Australia has been the leading light in this field, and we intend to keep advocating for:

Fair conditions for yoga professionals

Higher standards of education for yoga teachers and yoga therapists

Full and complete presentation of the whole scope of yoga, beyond style and lineage

You can support us by becoming a member and shining the light of yoga in your own daily life.

Header image “Kinship” by Shannon Hartigan

When Swami’s son, Sanjay, invited me to Swami’s Retreat for a weekend I literally did a little happy dance. I was there to speak with him about his mother, the legendary Swami Sarasvati, who was a household name due to her TV show that began in the late 1960’s. It was with Swami that, at the age of 12, I began my yoga journey. I remember going to her class with my mum and being…inspired! Now, here I am 40 years later, back in the presence of my very first yoga teacher.

Swami was often asked “what sort of yoga do you teach?”  Sanjay tells me that her answer was always the same, simply “yoga”.  Sanjay reflects on Swami’s view that yoga allows us to embrace the ordinary and connects us with out true selves.  Swami saw yoga as a means of living and enjoying a fulfilling, yet simple, life.

Swami’s philosophy is that yoga is for everyone, and that yoga is not about the poses, but rather it is a way of life. Her playfulness and ability to be inclusive certainly stirred a passion for yoga in so many people and has drawn in students from all over the world. Sanjay said that his mum had a unique talent for making yoga simple and accessible to all. Swami’s yoga integrates philosophy, and a slow Hatha Style – traditional yoga. It is not about the achievement of certain postures. It is not what you do, it is who you are. You are yoga. Yoga is within you. It is about doing the self-inquiry and chipping away at the crud (samskaras) to release what is within you.

Swami’s best advice would bring us to the core practice of yoga. Don’t worry about others, do what you need to do. Be the best you can be. Be kind and be useful.

When asked about teaching teachers, Sanjay reiterated Swami’s belief that you need to build relationships. Build your relationship with yoga and share that passion with others. In order to teach you must practice and gather experience. When you are ready the students appear, and they seek you out. There is a natural evolution. He says that yoga invites people to delve deeper. Swami would not just teach a standard repertoire but would cater to individuality. Swami encouraged finding your own way to teach from what you know. Swami’s yoga is comprehensive and goes beyond basics, off the mat and into everyday life.

Sanjay says his mum’s advice to teachers would be to remind them that you never know who is going to turn up. You might have a plan, but it may not always go to plan. Teach to the student in front of you. That is what makes you a teacher. Otherwise, you are just a performer. Learn the principles behind yoga. Not just rote learning of sequences. Understand the foundations and apply them to the people in the classroom. Connect with the students. Yoga is part of you so share what you love doing. Have empathy for your students. Feel for them. See what they are going through and adapt to that.

“We can teach you how to teach yoga but the passion, that spark, for yoga has got to come from inside you!”

~ Sanjay Hackett

Swami and Sanjay both say yoga is to be shared. It is a gift to the world. It can change the world. Bring a friend. We are connected through yoga. We can create that consciousness that can change the world. We share yoga, people just turn up and it goes on.

As it turns out I got to reconnect with Swami the day before she passed.   I was able to express my immense gratitude to her for being established on the path of yoga and having the light of yoga lit within me through her teachings.

Swami was a beloved Yogi, and one of the first to bring yoga to Australia. She inspired and guided so many of us. Her teachings will continue to live on through her students, and the many lives she touched. Sanjay said, she planted many positive seeds through her teachings which have grown into a beautiful forest of strong and resilient yoga trees.

Meeting Swami was such a bright introduction to yoga. I believe my life has been more healthy, balanced, and joyful because of Swami’s early influence. I sense this influence in the way I teach today. Like so many others, I will be forever grateful for the way she brought the transformative practice of yoga into my life.

By Rebel Tucker

The name Eve Grzybowski is one that is affectionately revered by many yoga students and teachers. She has been described as an ‘Australian yoga pioneer’. Many have Eve’s book ‘Teach Yourself Yoga’ proudly on their bookshelf. Her book was first released in Australia in 1997 and became an immediate bestseller. Eve’s yoga has touched many lives and her passion for creating a community around yoga is why she’ll leave a legacy that will remain in the hearts of yogis worldwide! 

Eve, in her ageing years, says she still feels as if she is just taking one step at a time. She recognises that she is now picking up the mantle of being an elder in her community. This means she feels as if she wants to be out there offering something from her life experience. Yoga has infused all she has done in life since her younger years and she is still contributing as a yoga teacher and mentor.  

Eve also brings a yogic lens to her drive for caring for our planet. A wish she has is that yogis would raise awareness for the things that are important. She feels we can take a stand and take initiative to bring these messages across into our classes. That we can evolve our communication to be clear, loving and well received. 

Yoga put Eve on a path that has shaped her for over 52 years. She says yoga has given her a channel to live in, which has narrowed as she has gone along and gotten older – yet has given her the freedom to be more of herself. Yoga has guided her to be more of what she would want to be as a person.  

“I was all about accomplishment, and this was a huge teacher for me.” Humbly, she feels as if she is still developing and evolving herself.   

Living in a beautiful regional part of NSW, Eve is enjoying life and says that at this stage in her life she really feels that she is ‘spinning from her own wheel.’ The need to be a perfect teacher has gone and she shares yoga because she simply loves it and knows it well. It took her time to find her own voice as a teacher.  

She’d love aspiring or new teachers to know that part of the journey is that you grow into expressing yourself through your own experiences. As you embody the wisdom of yoga this knowledge will begin to flow freely from you. But who knows how long that will take! It’s an organic process.  Eve absolutely loves witnessing others learn to spin from their own wheel. 

Currently Eve is drawn to inversions in her personal practice. She also does free weights and enjoys long walks with her husband and friends. She loves singing and even spontaneously brings song into her yoga classes. Her voice is magical. Lucky them! 

“May you have a beautiful moment. May you breathe it in and out again.” 

Her appreciation for yoga as a spiritual practice is preeminent. Over the years she has learnt to be discerning of who she looks to for inspiration and would advise us to do the same. She says to appreciate what our experiences light within us. To know that what you think is missing is not really missing, that it is finding a way to express itself. She says that she has learnt lessons from the ‘presents’ that she was given that she didn’t necessarily want at the time! 

Her older years have brought a collection of conditions that present in different ways. This has reinforced her intention to elegantly offer variations to her students, to be inclusive and to intend that ‘we can all do yoga together!’ It’s not all about the postures! 

Eve believes that pranayama, meditation, and self-study, are the tools to foster when developing your own practice, and should be encouraged in your students.  She feels that had she found these tools at an earlier stage she would have bounced around less and found her channel sooner.   

As she has grown older her practice has changed. Eve is mindful of different tools for different stages of life. Knowing what is and isn’t a useful tool, or teacher, for you now is a something to be aware of.  

Now Eve is less inclined to have a ready answer to every question and instead responds from her lived experience. She says, “Ultimately yoga is about developing loving kindness and that manifests in so many different ways.” Eve inspires self-inquiry in her students. She encourages us to refer to ourselves, to adapt the tools of yoga where we need to, and to consider how we are developing our own self-care and nurturing. 

By Rebel Tucker

Harrowing as the prisoner camp was, the gift of yoga emerged from this experience.

In 1945, the war ended and Roma arrived safely back in Australia with her son and was reunited with her husband. Not long after they moved to South Africa and she began modelling.  But she had been exposed to a bacteria in the camp that had plagued her with stomach issues.  She went from doctor to doctor and no one could help her.  Eventually Roma sought counsel from a Chinese Medicine doctor.  He could not prescribe any medicines or herbs to help Roma.  But what he did prescribe changed the course of Roma’s life, and the foundations of yoga in Australia.  The doctor recommended Roma start attending yoga classes with Yogeswarananda.  She went to her first class not sure what to expect.  She followed the teacher’s instructions, focused on her breath, and left that first class with a sense of wellbeing never felt before.

Through Yogeswarananda’s encouragement and guidance Roma undertook to truly understand Laya yoga, the Bhagavad-Gita, and the Mahabharata. 

“Yoga taught me that peace is something that can only be achieved by coming to know yourself …”

In 1957, after a divorce, Roma returned to Australia.  Although still modelling, Roma felt the urge to do something more, to give back to “yoga”, and share the propound benefits with others.  However, even in Sydney, yoga schools were few and far between.  Roma began teaching her friends about yoga.  She was determined to change society’s perceptions:  Yoga was more than head-stands.  She wanted Australians to understand that yoga was, in fact, a way of life.  And so, a small studio on busy Pitt Street in Sydney was born.

With her modelling connections, Roma managed to convince various magazines and daily papers to run articles about the benefits of yoga.  By 1962, the Roma Blair School of Yoga was growing rapidly.  Roma demonstrated yoga in supermarkets, shopping malls and on TV.  Roma had also established the Roma Blair Yoga Club – a flourishing community for yoga teachers.

At the age of 43, Roma travelled to India and received the honour of being Australia’s first female swami.  As the air filled with the perfumes of sandalwood and lotus blossom, Swami Satyanananda initiated Roma, bestowing upon her the name Swami Niramalananda – ‘pure bliss’.

In 1967, Roma founded the International Yoga Teachers Association (IYTA) in Australia.  She was the backbone of IYTA, providing a nurturing community for teachers.  Roma dedicated her life to spreading the benefits of yoga throughout Australia.  In 2003, at the age of 80, Roma received the Leadership Award, on International Women’s Day, for her contribution to the community, and for being an inspirational role model. 

On the 5^th November, 2013, aged 90, Roma left this world.  She attributed her long life to yoga, prayer and meditation. 

“We are not here on Earth for a very long time, so for every day that we are blessed with, it’s up to us to seek individual peace, generosity, and happiness.  That’s exactly what I’ve done, and will keep striving to do.”

Yoga Australia thanks Roma Blair (Swami Niramalananda) for her dedication and commitment to yoga, and for shaping yoga in Australia as the practice we know today.

*All quoted words are from the book Roma: From Prison to Paradise, as told to Rachel Syers & Karin Cox, 2004.