In the group setting, the first step in welcoming the participants is taking an interest, making eye contact, learning names, playing appropriate music, and having appropriate décor (i.e.g., flowers, candles, creating an altar or absence of one). The choices should feel authentic to the therapist and support the client’s feeling that they are valued. Being knowledgeable about cueing, assisting, offering many carefully considered variations in practice, and knowing when to (and when not to) touch will help create a safe environment.
In a therapeutic yoga class where people share, ask the group to come up with agreements to follow, or the yoga therapist can start with their agreements and ask the group to add to them. This creates an interactive environment and keeps people engaged. When finished, the therapist should double-check that everyone is satisfied with the agreements and ask if there are any more to add. For a longer workshop, the group can revisit the agreements at the start of each day in case something has come up that needs to be addressed with additional agreements.
The yamas and niyamas are a wonderful beginning for establishing agreements within a therapeutic setting. The first yama, ahimsa (reverence, love, compassion for all , non-violence, reducing harm ) is an important step for group safety. Everyone in the workshop must agree to treat each other with gentleness, kindness, and compassion. No putdowns or abusive language by students or teachers will be tolerated. No unsolicited fixing or counseling will be tolerated. In addition, there will be no stealing or borrowing of possessions without permission.
The therapist should have everyone introduce themselves and encourage them to try to learn each other’s names. When a person is called by their name, they feel more valued, respected, and engaged in the conversation. But, the yoga therapist should not call a student out by name in asana class to criticize or praise them. If a student is in an unsafe position, the therapist can gently go to them and, in a direct and quiet manner, offer a prop or modification or teach the whole group the issue without singling anyone out. “. . . The experience of having your name said aloud in a trauma sensitive class can be shaming.” When modeling asanas for the students, the therapist should use the most basic version of the posture so they are not intimidated. Hands-on assists or adjustments are contra-indicated in trauma-sensitive yoga.
The second yama, satya (truthfulness, integrity ) is expressed in asana practice by respecting one’s body and not going to the point of harm. The yoga therapist who should never push an individual or class beyond their limits or require someone to do something that makes them uncomfortable. They must allow students to abstain from activities and take breaks. In group or one-on-one discussions, the students have the right to pass if they don’t want to contribute to a conversation. In addition, what people share at the class or workshop should remain confidential. Group participants should use “I” statements when sharing beliefs and agree that what is shared should only come from personal experience. When speaking, they should never speak for others or make sweeping generalizations about groups of people.
The third yama, astheya (generosity, honesty , non-stealing ) can be used to form an agreement that when a person is talking, everyone else will listen and not steal their time. The group should practice “the art of 'extreme deep listening’ . . . beyond the words . . . listening to the tones; to the inflections; to the inferences — each subtlety of the sound. It's through these subtleties that you actually connect to the root understanding — what a person truly means; where they’ve come from to speak their words; what they’re intending with these words . . . “
The fourth yama, bramacharya (balance and moderation of the vital life force and appropriate use of one’s vital energy ) can be explored by agreeing to focus on dignity, decency, mutual respect, and equality for everyone. The therapist must be clear that harassment of any kind will not be tolerated. “Yoga teachers in a trauma sensitive context might want to dress conservatively to minimize any distractions and to minimize triggers.”
The fifth yama, aparigraha (awareness of abundance, fulfillment, and non-possessiveness ) can be used to celebrate abundance and practice gratitude. The teacher should leave ample time for questions and concerns, and be open to suggestions.
When working with the first niyama, saucha (simplicity, refinement, purity, and cleanliness ), the yoga therapist and students can both keep intentions for the workshop straightforward and pure. Intentions should be refined as the program goes on. The yoga room and personal space should be kept simple and clean. The yoga therapist should use trauma-sensitive language, “which tends to be concrete and gently brings attention to visceral experiences.” They can focus on the language of inquiry using words like “notice,” “be curious,” “allow,” “approach with interest,” “experiment,” and “feel.” They can also use invitatory language that promotes choice and control and includes words like “if you wish to,” “when you feel ready,” and “if you like.” When using Sanskrit for yoga poses, or Latin or Greek in anatomy, they should always include the layman’s definition; otherwise, the class may feel intimidating to the students who are not familiar with the terms.
Connection to the second niyama, santosha (contentment, being at peace with oneself and others ), can happen by enjoying the workshop but not at the expense of others. Bullying, shaming, violence, harassment, or hate speech should never be tolerated. The yoga therapist must be aware of their position in the room when teaching and rarely turn their back to the students. “A trauma-sensitive yoga teacher does not move around during the class very much, and students know where to locate her or him (no surprises!)” The room should be kept bright; “dark or dim rooms tend to be more triggering than bright rooms.” In addition, students should not be instructed to close their eyes during savasana or meditation. The yoga therapist should consult students when setting up or making any changes to the room and give them as much control as possible over the environment.
The third niyama, tapas (igniting the purifying flame and practice causing change or heat ), can be accessed by staying engaged. The therapist can encourage the group to do the work of the class or workshop, challenge themselves, an encourage students to safely move out of their comfort zone, on and off the mat.
The yoga therapist can work with the fourth niyama, svadhaya (sacred study of the Divine through scripture, nature and introspection and self-study/observation ), by encouraging everyone to do the best they can. They should think of everything encountered as an opportunity to learn, and allow time for self-reflection, journaling, and getting out in nature when possible.
The yoga therapist can work with the fifth niyama, Isvara Pranidhana (wholehearted dedication to the Divine and devotion, surrender to a higher force ), by seeing everything as a manifestation of the Divine. They should remember what a privilege it is to practice yoga. “Yoga takes back to the beginning of our journey of becoming human; we spark the memory that we are first and always an aspect of the Divine.”
The world we live in does not provide us with a safe container inside of which we to play the game of life. The reality of life is there will always be problems, adversity, sadness, disappointment . . . . The more we experience in ,life, the more difficulties we may encounter. As Ramakrisna said, “When the flower blooms, the bees come uninvited.” And Paramahansa Yogananda taught, “If you want to be sad, no one in the world can make you happy. But if you make up your mind to be happy, no one and nothing on earth can take that happiness from you.” As yoga therapist’s we can listen, advocate, educate, invite, offer, share, nurture, challenge, trust, hold space and honor our clients but we can’t fix them. We can’t do the work for them. Building resilience and creating safety is inside job, it begins with a desire, an inner longing to rise out of the mud of whatever adverse circumstances are holding us back and blossom the lotus of our being.
In a therapeutic yoga class where people share, ask the group to come up with agreements to follow, or the yoga therapist can start with their agreements and ask the group to add to them. This creates an interactive environment and keeps people engaged. When finished, the therapist should double-check that everyone is satisfied with the agreements and ask if there are any more to add. For a longer workshop, the group can revisit the agreements at the start of each day in case something has come up that needs to be addressed with additional agreements.
The yamas and niyamas are a wonderful beginning for establishing agreements within a therapeutic setting. The first yama, ahimsa (reverence, love, compassion for all , non-violence, reducing harm ) is an important step for group safety. Everyone in the workshop must agree to treat each other with gentleness, kindness, and compassion. No putdowns or abusive language by students or teachers will be tolerated. No unsolicited fixing or counseling will be tolerated. In addition, there will be no stealing or borrowing of possessions without permission.
The therapist should have everyone introduce themselves and encourage them to try to learn each other’s names. When a person is called by their name, they feel more valued, respected, and engaged in the conversation. But, the yoga therapist should not call a student out by name in asana class to criticize or praise them. If a student is in an unsafe position, the therapist can gently go to them and, in a direct and quiet manner, offer a prop or modification or teach the whole group the issue without singling anyone out. “. . . The experience of having your name said aloud in a trauma sensitive class can be shaming.” When modeling asanas for the students, the therapist should use the most basic version of the posture so they are not intimidated. Hands-on assists or adjustments are contra-indicated in trauma-sensitive yoga.
The second yama, satya (truthfulness, integrity ) is expressed in asana practice by respecting one’s body and not going to the point of harm. The yoga therapist who should never push an individual or class beyond their limits or require someone to do something that makes them uncomfortable. They must allow students to abstain from activities and take breaks. In group or one-on-one discussions, the students have the right to pass if they don’t want to contribute to a conversation. In addition, what people share at the class or workshop should remain confidential. Group participants should use “I” statements when sharing beliefs and agree that what is shared should only come from personal experience. When speaking, they should never speak for others or make sweeping generalizations about groups of people.
The third yama, astheya (generosity, honesty , non-stealing ) can be used to form an agreement that when a person is talking, everyone else will listen and not steal their time. The group should practice “the art of 'extreme deep listening’ . . . beyond the words . . . listening to the tones; to the inflections; to the inferences — each subtlety of the sound. It's through these subtleties that you actually connect to the root understanding — what a person truly means; where they’ve come from to speak their words; what they’re intending with these words . . . “
The fourth yama, bramacharya (balance and moderation of the vital life force and appropriate use of one’s vital energy ) can be explored by agreeing to focus on dignity, decency, mutual respect, and equality for everyone. The therapist must be clear that harassment of any kind will not be tolerated. “Yoga teachers in a trauma sensitive context might want to dress conservatively to minimize any distractions and to minimize triggers.”
The fifth yama, aparigraha (awareness of abundance, fulfillment, and non-possessiveness ) can be used to celebrate abundance and practice gratitude. The teacher should leave ample time for questions and concerns, and be open to suggestions.
When working with the first niyama, saucha (simplicity, refinement, purity, and cleanliness ), the yoga therapist and students can both keep intentions for the workshop straightforward and pure. Intentions should be refined as the program goes on. The yoga room and personal space should be kept simple and clean. The yoga therapist should use trauma-sensitive language, “which tends to be concrete and gently brings attention to visceral experiences.” They can focus on the language of inquiry using words like “notice,” “be curious,” “allow,” “approach with interest,” “experiment,” and “feel.” They can also use invitatory language that promotes choice and control and includes words like “if you wish to,” “when you feel ready,” and “if you like.” When using Sanskrit for yoga poses, or Latin or Greek in anatomy, they should always include the layman’s definition; otherwise, the class may feel intimidating to the students who are not familiar with the terms.
Connection to the second niyama, santosha (contentment, being at peace with oneself and others ), can happen by enjoying the workshop but not at the expense of others. Bullying, shaming, violence, harassment, or hate speech should never be tolerated. The yoga therapist must be aware of their position in the room when teaching and rarely turn their back to the students. “A trauma-sensitive yoga teacher does not move around during the class very much, and students know where to locate her or him (no surprises!)” The room should be kept bright; “dark or dim rooms tend to be more triggering than bright rooms.” In addition, students should not be instructed to close their eyes during savasana or meditation. The yoga therapist should consult students when setting up or making any changes to the room and give them as much control as possible over the environment.
The third niyama, tapas (igniting the purifying flame and practice causing change or heat ), can be accessed by staying engaged. The therapist can encourage the group to do the work of the class or workshop, challenge themselves, an encourage students to safely move out of their comfort zone, on and off the mat.
The yoga therapist can work with the fourth niyama, svadhaya (sacred study of the Divine through scripture, nature and introspection and self-study/observation ), by encouraging everyone to do the best they can. They should think of everything encountered as an opportunity to learn, and allow time for self-reflection, journaling, and getting out in nature when possible.
The yoga therapist can work with the fifth niyama, Isvara Pranidhana (wholehearted dedication to the Divine and devotion, surrender to a higher force ), by seeing everything as a manifestation of the Divine. They should remember what a privilege it is to practice yoga. “Yoga takes back to the beginning of our journey of becoming human; we spark the memory that we are first and always an aspect of the Divine.”
The world we live in does not provide us with a safe container inside of which we to play the game of life. The reality of life is there will always be problems, adversity, sadness, disappointment . . . . The more we experience in ,life, the more difficulties we may encounter. As Ramakrisna said, “When the flower blooms, the bees come uninvited.” And Paramahansa Yogananda taught, “If you want to be sad, no one in the world can make you happy. But if you make up your mind to be happy, no one and nothing on earth can take that happiness from you.” As yoga therapist’s we can listen, advocate, educate, invite, offer, share, nurture, challenge, trust, hold space and honor our clients but we can’t fix them. We can’t do the work for them. Building resilience and creating safety is inside job, it begins with a desire, an inner longing to rise out of the mud of whatever adverse circumstances are holding us back and blossom the lotus of our being.
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