Charles MacInerney is a highly esteemed individual in the realm of yoga, holding the prestigious E-RYT-500 designation from the Yoga Alliance and a 1000-hour Yoga Therapy Certification from the International Association of Yoga Therapists. His unique journey into the world of yoga was shaped by his dual inheritance of Eastern philosophy from his mother and a love for physics from his father. This internal conflict eventually transformed into a harmonious integration as Charles delved into the worlds of science, Eastern philosophy, and personal yoga and meditation practice. With over 45 years of personal practice and three decades of teaching yoga, Charles seamlessly combines ancient Eastern traditions with modern Western innovations. His teachings, spanning from asana classes to spiritual retreats and corporate team building workshops, reflect his distinctive blend of creativity, compassion, humor, and intelligence. MysticMag has the opportunity to find out more.
Charles, your bio mentions that you’ve integrated your Mother’s interest in Eastern philosophy and your Father’s love of physics into your yoga practice. How does this unique blend influence your teaching style, and how do you incorporate both ancient traditions and modern innovations in your classes?
With my mother, I started off practicing yoga with her teacher. She would take me to classes with her back in 1971 while we were living in England. Those classes, I call it hippie yoga – no sticky mats back then; we did it wherever we could find some open space, usually on a carpet in the library or something, with very little attention to form (asana) or structural alignment. In those days, especially with the teachers I was working with, everybody was beautiful, everybody was perfect, which is a very good thing to absorb. My father taught physics and chemistry, and from him, I learned curiosity and to question everything, not to absorb information blindly. These two different worlds, the world of yoga and the world of science, intrigued me. Yoga, back then, emphasized absorption of information from the teacher and reciting it – almost an invisible conduit for the teachings to flow. But, over time, I realized the danger in blindly accepting everything without filtering out the noise. My personal study focused on questioning why certain yogic principles, like the yamas and niyamas, made sense in ancient times and if they still made sense in the modern era. My father always emphasized that there are only two forms of science: physics and, reluctantly, chemistry. Anything beyond that, like sociology, he considered an art because it’s too complex to control variables. Science, in a way, is faith-based, trusting other scientists to be ethical and honest. In contrast, yoga is also considered a science, but its verification is based on personal experience. Yogis don’t accept anything blindly; they verify through direct experience. This blending of the Eastern tradition of yoga and the Western tendency to question and experiment is what I find fascinating. The West actively tries to move yoga forward, experimenting with new ideas and blending knowledge from various fields, making the practice more powerful. This combination allows for a dynamic exploration and improvement of yoga, even if it leads to some false paths along the way. I find comfort in both worlds, and that’s where I tend to focus my energy.
You describe your yoga classes as nurturing and meditative. How do you create an environment that fosters self-awareness, confidence, and independence in your students, and what aspects of Iyengar yoga and the Himalayan Yoga tradition do you emphasize in your teaching?
Let’s start with the traditions because that would affect the others. The Himalayan tradition was my first immersion, and one thing about the Himalayan tradition is that it’s based on Swami Rama’s work. Swami Rama was a legitimate yogi who spent years living in caves in the Himalayas, following a very traditional approach. From this tradition, I learned that the physical poses (asana) are just a small part of yoga. It involves moral disciplines (yamas and niyamas) like not cheating, not lying, not stealing, and personal hygiene. Then comes the actual physical practice (asana), followed by breathing exercises (pranayama), turning inward with pratyahara (the sense of withdrawal), learning to control what senses come to your attention. This helps in filtering information, deciding what to permit in and what to screen out. This leads to concentration, the ability to focus the mind with one-pointed attention. The goal is to concentrate so deeply that duality collapses, and the observer and the observed become one. However, the last limb, dhyana (meditation), is a bit of a trap, and yogis know it. It teaches humility because, at some point, you realize even if you focus on God, it’s impossible to truly focus on something that is a subset. Patience and humility are learned in this process. In the Himalayan tradition, I appreciated that Swami Rama was not stuck in the past; he was also reaching into the future. He demonstrated mastery over bodily functions that amazed western scientists, which led to the Himalayan Institute in Pennsylvania, collaborating with doctors and blending traditional teachings with modern science.
Later, I discovered Iyengar Yoga. Iyengar yoga focuses primarily on asana, the physical poses, with an engineering approach to alignment. The emphasis is on breaking down each pose into minute details, focusing on the entire body’s alignment. It’s more about identifying and correcting problems in alignment to prevent issues that may arise from long-term practice. I appreciate the Iyengar approach for its precision in alignment. However, Iyengar studios may not necessarily create a safe space, as their primary focus is on alignment, not emotions or feelings. When I teach, I incorporate a lot of Iyengar’s alignment principles into my practice, but I strive to create an environment that complements what people are doing right and occasionally corrects potential issues. It’s about finding a balance between precision and creating a supportive atmosphere, drawing from both the Himalayan and Iyengar traditions.
Your classes welcome all levels of students, from beginners to yoga teachers. How do you tailor your instruction to meet the diverse needs of your students, ensuring that everyone feels comfortable and supported in their practice?
I tend to avoid advanced poses in class, especially with beginners, as it can lead to comparisons or attempting poses beyond their level. Instead, I focus on making poses more challenging in subtle ways that might go unnoticed by a casual observer. Additionally, I often refrain from explicitly telling students what to do. Instead, I provide two or three different options, prompting them to explore and evaluate how each feels. I encourage a lot of self-discovery by asking questions like, “How does that feel?” or “What happens to the stretch when you bend your knee?” This approach empowers students to understand their bodies better and make choices that suit their unique needs. I also make it a point to praise students for recognizing when they encounter challenges and for their efforts in coming out of a pose.
In addition to yoga classes, you offer meditation workshops and retreats. How does meditation complement your approach to yoga, and what benefits do you believe practitioners can gain from incorporating both disciplines into their wellness routines?
In my meditation teachings, I explore various types of meditation, recognizing that everyday activities like eating or washing dishes can be meditative experiences. Similarly, I view yoga practice as a form of meditation, whether it involves improving poses or simply focusing on the experiential aspect. At times, I guide students intellectually to enhance their understanding of the poses, while in other instances, the goal is experiential and meditative. During classes, I often emphasize the breath, using cues such as inviting students to take a few more breaths and encouraging them to shift their attention to the breath rather than providing explicit instructions to switch sides or exit a pose. This approach aims to cultivate a meditative quality within the yoga practice.
How would you describe the impact that both the practice and teaching of yoga and meditation have had on your journey?
Growing up in England during tumultuous times, including coal miners’ strikes, political unrest, and bombings, yoga became a stabilizing force for me. Introduced to yoga classes by my mother, I discovered the power of pranayama, particularly in enhancing my athletic performance. As a young football player, mastering breathing techniques gave me a competitive edge, and I noticed my stamina outlasting others on the field. This realization spurred my commitment to pranayama, not only in sports but also in academic settings. Observing peers struggling with exams due to anxiety, I recognized the calming influence of controlled breathing, enhancing my focus and academic performance. Eventually, yoga became not just a personal practice but a livelihood, as I delved into teaching through retreats, workshops, and teacher trainings, making it an integral part of my life.
The vision for your Texas Yoga program is centered around “Building a Caring and Inclusive Yoga Community.” Can you share more about how the retreats and the Living Yoga Program contribute to realizing this vision, and what specific elements or practices are incorporated to foster a sense of community among participants?
The journey of the Texas Yoga Program began with a desire to create a community-focused yoga event. Inspired by experiences with renowned figures like Krishna Das, John Friend, and Rodney Yee, we envisioned a conference around such influential yogis. However, recognizing the disruptive impact of celebrity on community building, we pivoted our approach. Instead, we sought phenomenal but lesser-known teachers who lacked ego and were dedicated to community engagement. Our selection criteria emphasized teachers who avoided speaking negatively about others and actively participated in learning from different styles and traditions. For the past 24 years, the Texas Yoga program has thrived, offering a unique blend of variety, community intimacy, and teacher loyalty. With about 120 participants and 20 teachers, our event combines the diverse offerings of a conference with the immersive and personal aspects of a retreat, fostering deep connections among participants.
If you would like to find out more about Charles MacInerney, please visit https://yogateacher.com/ and https://texasyoga.com/
