Teacher Training – 200HR Summer Intensive in Ottawa

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Todd Lavictoire, Mark Laham and I are offering a July Yoga Training program. This if for anyone who has a love of Yoga, one does not need a desire to teach… Actually if you ask any of us, we all took our first 200HR training to become better students, with no intention of teaching:

- Deepen your personal practice
- Develop a heightened self-understanding
- Functional anatomy & alignment biomechanics
- Yoga’s evolving potential as a therapeutic tool
- Putting Yoga Philosophy into Practice
- Teaching Skills & Hands-on adjustments
- The Art of Sequencing
- Tools for transformation, meditation & breathing techniques (pranayama)

Check out www.OmSchooled.ca or contact us if you or someone you know is interested.


Workshops on Essential Alignment + Inversions & Arm Balances


Breath enhances movement when the energy of Prana (inhaling and expansion) is stretched within the stabilizing force of Apana. Discover how these energies become alignment patterns to advance any yoga practice, heal the body through modern techniques, and learn some new tricks along the way.

Register Online for any one workshop for $50 ($40 PYO members), or take all three for $100 ($90 PYO members):

- Essential Alignment Concepts (3 hrs)
- Inversions, Arm Balances & Hip Openers (3 hrs)
- Advanced Asana Practice (2 hrs) - $20/$25

Register Online/Pricing Options (Scroll down)



Beyond the Basics,
Essential Alignment Concepts & Modern Insights

Saturday, April 26 130-430pm 
$50 ($40 for PYO Members)

Looking to deepen your yoga practice? Go beyond the basics—explore the movement patterns that underlie all yoga postures and how they apply to your body through the combination of imagery, anatomy and mindful practice. The science of merging the Prana and Apana is the hidden language of experiencing the “union” at the heart of all yoga practices. Whether the goal is to become stronger and more flexible, to become calmer and more centered, to heal old injuries, or to merge the physical and spiritual. Empower your practice through an experiential understanding of a complete and ever-evolving alignment science.

Topics covered:

- Common postural patterns (Apana & Prana)
- Stretching techniques (Reciprocal Inhibition, PNF Techniques)
- Balancing Opposite Actions
- Breath, Core & Bandhas
- Art of Vinyasa (Breath-linking movement)
- Variety of postures (hip openers, hamstrings stretches, core, and simple backbends & arm balances).

This workshop is all levels, and intended as a primer for the Inversions, Arm Baances & Hip Openers workshop, as well as the Advanced Asana practice on Sunday.



Inversions, Arm Balances & Hip Openers

Saturday, April 26, 430-730pm:
$50 ($40 for PYO Members)

Ancient Yogis believed that going upside down was one of the keys to achieve a longer life and optimal health. Come experience the body’s yin/yang relationship to yoga practice, the physics of flight, the science of effortless balance. Sun Salutations and breathing exercises (kriyas and pranayama) will form the basis for re-examining popular ideas about “core” and practising in a way that develops a floaty practice of handstands and arm balances. Close attention will be given to the transitions between postures common to Vinyasa Flow classes, and how certain key details open the door to developing floaty practice of arm balances and inversions.


2hr Advanced Asana Practice:

Sunday, April 27 430-630pm: 
$25 ($20 for PYO members)

For experienced students only. This workshop will integrate concepts introduced on Saturday and move through a balanced practice of Sun Salutes, standing and seated postures, arm balances, backbends and inversions. Some partner work may be included during the inversions portion. Pranayama and Kriyas like Nauli (abdominal roll) will be explored as the foundation of a floaty practice. Please eat at least 2 hours before and bring a slippery pair of socks.



Register Online for any one workshop, or take all three:

- Whole weekend for $100 ($90 for members). ***To Purchase PKG look under Contracts & Packages on our checkout site
- Advanced Practice only: $25 ($20 or members)
- One workshop: $50 ($40 for members)


How do you judge a tradition, teacher or practice?

“Tradition” is a funny word in yoga–it immediately turns some people off who are in search of the best, newest thing. On the other side, the most advanced practitioners in the world all swear by tradition. I think it’s safe to say that us “traditionalists” could do a better job at explaining why it seems to work.

“How do you judge a teacher?” a more experienced yoga practitioner asked me years ago, as I doubted the wisdom of some older yoga methods. “Judge the teacher by the students,” was his answer. Half convinced, I stuck it out with this crazy thing called Ashtanga Vinyasa Yoga and am now going on my sixth year of regular practice. All of my old pains have healed, I am free of anxiety, have more energy and clarity of mind, and went from having your classical office slumper’s body to having the abilities of a gymnast–these are all unintended side-effects of enjoying the yoga process, an experiment that has reproduced similar results in millions of people since at least the 1930s.

Krishnamacharya, sometime around the 1930s, teaching what is now known as "Ashtanga Vinyasa Yoga."

Krishnamacharya, sometime around the 1930s, teaching what is now known as “Ashtanga Vinyasa Yoga.”

What interests me is how this vigorous traditional yoga practice can blend with our evolving understanding of physical therapy. The origins of Ashtanga are sketchy. Some modern scholars say it was an evolution of tradition, heavily influenced by European gymnastics in the 1930s. Others claim it came from an ancient scripture called the Yoga Korunta—but it was eaten by ants shortly after Krishnamacharya decoded the content of the badly damaged scripture and laid out the blue print for the six series of Ashtanga Yoga.

Alignment science was not rigidly defined within the Ashtanga Yoga “Tradition” as it was in Iyengar Yoga. For this reason, practitioners have been able to evolve within what appears to be a rigid system from the outsiders viewpoint. As a result, Ashtanga is a template from which modern insights into the practice have flourished. Love it or hate it, Ashtanga is a true science where millions of people have been able to reproduce the same experiment with few tools—their own bodies, breath and minds following specific vinyasa guidelines (breath-linking movements).

We have physiotherapists, chiropractors, shoulder surgeons, all practising everyday. The discussion about “how” one COULD — not SHOULD — do something is in constant evolution, which makes sense as there is so much variety in the human body, there are exceptions to most rules.

By contrast, the Iyengar system was adaptable to the individual, but characterized by lots of ‘how-to’ information. Iyengar was a pioneer in the alignment science of “how-to touch your toes” and introduced props and straps to help people manage their limitations and receive benefits of postures that would be outside their skill range otherwise. But of course, every system is flawed, and he defined yoga and movement under very strict parameters, many of which have withstood the test of time.

Upon embracing the paradox of discipline and freedom within Ashtanga, we realize just how heavily influenced our culture was by the dogmas of early Iyengar teaching, and the great mistake made by clinging to a system of “how-tos” developed in the 1970s. But repeating cues is parrot games, not true alignment science. How many times have you been told to do triangle or extended side-angle imagining yourself between “two-panes of glass?” Why do we never question such claims when there are so many hip rotation movements that take you inside and outside the pane of glass image? Iyengar, it seems, was going for a certain aesthetic to make yoga attractive, but not necessarily to maximize the benefits. And he has ever right to do that, he was deeply practised, trained by Krishnamacharya practising the Ashtanga third and fourth series, but when he came to the west it became evident that his new students needed something very basic and beginner safe. This emphasis continues to be popular in programs that turn out new teachers, but actually puts up an imaginary wall preventing the science of discovery from unravelling, like training wheels fastened on so tightly they prevent natural movement.

The trouble is that we in the west have become theorists before practising on a deep level. We have eaten up aspects of Iyengar’s alignment science out of a desire to understand yoga in our own bodies and communicate those ideas to others once we start teaching. You can see it everywhere, tons of anatomy workshops for yogis, alignment workshops, yoga for XYZ problem, it’s all great stuff. But the fundamental issue still is, are you practising? Or are you avoiding practice and using theory to “advance your understanding” without actually putting the work in?

Theory without practice is dangerous when people also teach the subject. Because for every theory, there is a counter-theory arising in the backround. You can easily tune that voice out if you don’t practice much.  When we practice, if the experience is focused inwardly enough, we can feel the pull of opposite viewpoints everywhere in our bodies—it’s in our breathing patterns, the internal rotation of the back leg being resisted by its external rotation, the backbend being restrained by the elements of the forward bend.

A gentle physical adjustment can open our minds to the experience, beyond our ability to accurately describe.  By contrast, too many words draws the minds focus out of the experience, either by confusing it or thinking it already knows that.

The Ashtanga Yoga tradition has survived because it honours the ritual of practice, and more importantly, the science of discovery. Indeed, it is often better to say nothing and let the wisdom unfold itself. The more I learn about alignment, and how the dominant postural patterns in our bodies will demand that two people approach the same general position with different muscular emphasis, the more I realize—it’s sometimes better to say nothing.

- Aum -


Core Strength: Are you developing the right type?

Like all things, my approach to teaching has changed over the past few years. When I started my goal was largely to make it hard, to get some arm balances in there to impress people and convince them I knew what I was doing. These days I look at the room and find adaptations of the essential movements that everyone can easily approach, then communicate a set of alignment actions that are necessary to safely progress. I teach very few fancy arm balances in class (though I practice crazy stuff) even when I see that people can do them, because often they are lacking in hamstring and shoulder flexibility and stabilization as well as certain technical details.

My experience in working privately with experienced teachers, knowing their practices over a few years, and a bit about their problems, and teaching the young and old of all levels is that most people tend to be missing certain alignment principles that eventually impede progress or cause problems. This is also born of my own past experience for 11 years with being very strong on the superficial core areas (which relate to arm balances and planks) and unknowingly weak in the deep core up until the last 4 years (which relates to sitting up straight, a solid upward dog and the ability to do anything in yoga properly over the long-term).

Deep Core Strength, aka "sitting up straight." Not so exciting, but an essential and challenging skill to learn.

Deep Core Strength, aka “sitting up straight.” Not so exciting, but an essential and challenging skill to learn. Superficial Core (sit-up) strength is only useful when it is layered over top of the type of deep core strength used in these types of positions.

Sometimes I wish I could bring myself to continue teaching a flow of flashy asanas but we have to look at practice as a longterm thing, and focus on our weaknesses and imbalances. Usually people don’t figure this out until the problems start showing up, and then they stick with practice and slowly figure it out, or they abandon practice altogether. Actually just about every teacher I know who is amazing learned from injuries. Without them, its hard to take the subtleties seriously, the artform of balancing opposite muscle groups all the time. I love teaching seniors because they are often the best students, having lived through more problems than most.


Superficial Core (sit-up) strength is only useful when it is layered over top of the type of deep core strength shown in dandasana – creating the neutral spine.

Once you have an experiential understanding of the conflicting ideas that make up a good alignment system, you can look at pictures of people doing a few poses and guess where some of the problems may be. Often its too much crow, overemphasis on situp movements, doing planks and low planks with confusion about how to best transit into a backbend like upward dog. The stiff upward dog with sleepy hamstrings and overly contracted glutes to just barely prevent low back strain, stiff shoulders and chest unable to open because we were too concerned with holding low plank and preventing the heart from opening. Decades of continued misinformation about “how low you shouldn’t go” and what constitutes “cheating.” Confusion over how using the toes and feet can release the hip flexors… I think these are the essentials to learn.

This is where the deep core related to neutral spine can go. The superficial core is the secondary strength, used in a smaller dose and layered over top of a solid foundation in deep core. Notice the similarities between this shape, and sitting in Dandasana (shown above).

This is where the deep core related to neutral spine can go. The superficial core is the secondary strength, used in a smaller dose and layered over top of a solid foundation in deep core. Notice the similarities between this shape, and sitting in Dandasana (shown above).

I have deep backbends and ability to access the crazy stuff because I changed my approach in practice 4 years ago and sought out clarification on subtleties from a few masterful practitioners. They didnt always agree with eachother, but the consistencies in their teachings were what struck me. But how do you know who to listen to? You don’t until you can do it all, and experience the bigger patterns underlying everything (Prana & Apana). The best advice I ever heard from Ray Long was that complete techniques should have portability in most other movements.

Practice, practice!


What does Long-term success in Yoga Practice look like?

How do you define a good practice? That’s very individual, but its obviously much more than just good posture. If yoga was merely about the poses, gymnasts would be the masters. Integrating breath with large sets of alignment patterns is one unique characteristic of yoga. Hatha Yoga has a few definitions. “Sun and moon,” which correspond to duelling energy channels is one. “Forceful Yoga,” is another. Both definitions apply some internal tug of war between poles of opposites. The word yoga means “union” or “meditative absorption,” which tells us we have to make peace with the many contradictions that will arise in our own experience of something as externally oriented as perfecting posture.

“Every turn, every spiral, every extension has to be tempered by a counterturn, a counterspiral, or a flexion; sometimes strong, sometimes subtle.”
- Richard Freeman, The Mirror of Yoga

Here is a brief overview of how long-term success in Yoga practice can unfold. My hope is that you see your own ways of approaching practice somewhere in this tale, and get some insights into how to keep moving forward…

In the beginning, you walked into the yoga studio with your chest collapsed, shoulders and back slumping forward, and maybe you even had a strong superficial core (rectus abdominus) – the various elements that comprise this posture are coined the Apana pattern.  When sitting on the floor, this tendency would be further exaggerated, then someone taught you to ‘lift your sitbones’ in downward dog, and finally, the stretch went into your hamstrings. You added bending your knees to the equation, and you were able to find your “neutral spine” and open your chest, instead of being in a slump.

You found this technique had portability to most other movements, and you learned to sit on the ground this way over the course of a few years. But you still find it difficult to sit-up straight, and your hip flexors are really sore, so you try to avoid that class where the instructor makes you do the boat posture (navasana) and other postures that demand you create a neutral spine while strongly flexing the hip. Sometimes those poses make your hip flexors even more sore, and you can’t figure out why they hurt your lower back.

You’ve been trying to squeeze your anus upwards when you practice yoga, even though it sounds a little weird. You’ve also learned by now that belly breathing is an incomplete technique, and so you keep your lower belly draw inwards about 2 inches below the belly button all the time—those boat poses aren’t so bad now.

A few months or years go by, you’re getting really good at touching your toes and breathing into your chest, ribcage and upper-belly simultaneously, but wondering why your upper hamstrings are sore, right where they insert near the bum – a common problem among yogis who take the Prana pattern of alignment actions to extremes for too long.

So you’ve started doing this thing in downward dog and lots of other forward folds where it feels like you might be “curling the tailbone”, and for some reason, the hamstring stretches feel way better. This is the beginning of merging the Prana and Apana patterns together.

A few more years pass, and you’ve realized that in downward dog and other hamstring stretches you can also engage your superficial core pieces like rectus abdominals, and contract your hamstrings and calves as they stretch (heavy hamstrings, rectus abs and exhaling the breath out are all part of Apana). When you do that, it feels like your hip flexors are relaxing for once in your life.

At the end of practice, you sit on the floor in that cross-legged position. You go through your usual motions to sit up tall: gently arching the back, shoulder blades down and back low belly in, pubic bone dropping so the sit-bones press down into the floor. You take a deep breath with sound and expand your chest, ribcage and upper belly, then with the exhale you contract 2-inches below the belly more firmly and then engage your rectus abdominus to squeeze out all the air. Then something happens… That area around the anus that you dogmatically contracted the last five years seems to engage on its own. At the same time, you feel the tailbone dropping in relationship to the pubic bone. The hip flexors are relaxed and the posture is stable and comfortable you could sit there for hours. You feel the root of the spine tone with the end of the exhale, then are able to meditate on the residue of that toning while inhaling.

A deep sense of calm overtakes the nervous system. The breath slows to epic proportions. There is a sense of energy rising from the root of the spine to the crown of the head. The alignment patterns of Prana and Apana have been fully balanced in the seated position. What once seemed like a bunch of overly-mechanical instructions on how to do everything from touching your toes to reaching your arms up reveals it’s brilliance as the art of yogic meditation on the entirety of hatha yoga: uniting the dualities of the inhale pattern (prana) and the exhale (apana), the left energy channel (ida) and the right energy channel (pingala), and experiencing their union through the central channel (Sushumna nadi).

After half-A-million chaturangas, it turns out that the keys to yoga we’re in understanding how to use your breathing and tilt the pelvis forward while dropping the tailbone, which didn’t make any sense until it finally happened, as the breathing technique triggered the “shadow side” of the alignment picture.

The breath continues to slow down, and without any extra effort, meditation on the infinite spontaneously occurs.

“Now is the time for yoga.”
- Sutra 1.1, The Yoga Sutras of Patanjali


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