200 Hour Yoga Teacher Training


Yoga has only one practical purpose: to help you relax so deeply that you recover the delightful experience of your true nature as unencumbered, unrestricted consciousness.  This is not to be confused with making no effort.  Yoga happens when 'effort and ease' are not separate actions.

We teach you what is foundational to all of the styles of yoga you may encounter or have an interest in teaching, which means a thorough grounding in the five techniques of Hatha Yoga: stillness, rhythm, breath, integration and presence.  You will learn how to language and sequence these techniques in ways that continuously reveal their wholeness, and that invite continuous creativity on your part. 

Teachers-in-training receive extensive technical knowledge needed to interface in today's marketplace. What makes our program unique and of the highest of quality is how we deliver that information to you: in guided practice teaching sessions that grow in complexity to help you respond effortlessly to all of the various situations that may arise in a public class setting.

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Asana Module

Within the realm of technique, trainees are taught to organize the many possible actions that the body can take within the rubric of three main areas: expanding actions (broadening actions), extending actions (lengthening actions), and spiraing actions (the basic medial and lateral rotations of the major joints).

Within the realm of orientation, or how to relate to any particular technique, students are taught that Yoga is practiced as a triune system of dedication to practice, self – inquiry, and surrender. Both the technical training and the orientation are delivered to students via the five basic techniques common in all forms of Hatha Yoga.

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The training program is structured around several key elements:

  • Technical training in asana, meditation, and pranayama.
  • Teaching skills: how to language and teach actions rather than guiding a class via practicing together; sequencing classes based on a deep understanding of the techniques and postures as actions rather than geometrical forms; hands-on adjustments, holding the classroom space, and adapting to the needs of students spontaneously.
  • History and philosophy: The Yoga Sutra of Patanjali, the Baghavad Gita, and the Gospels.
  • Anatomy and physiology: Joint mechanics, the reflexes, and the respiratory system as applied to the actions of practice.
  • The psychology of teaching: The training curriculum takes advantage of adult learning methods and places tremendous focus on character development. Yoga is a transformational practice and as such requires teachers who can anticipate situations in which boundary or ethical issues may arise. Other topics of interest include, but are not limited to: Pregnancy and other special populations.
  • The teacher training directed by this learning method requires only a willingness to orient one’s self toward the classical practices in a way that inquires into the self and its relationships with the totality of being. Such willingness means cultivating a spirit of openness to existence and ALL of its continuously arising conditions; or, as Godfreydev says: yoga is an ongoing invitation (to both teacher and student) to surrender.

*** Each day includes a) asana/pranayama/meditation practice, b) analysis of posture and sequencing, c) practice teaching, d) philosophy

Pranayama Module

We do not drop our study and practice in asana.  In this intensive we are adding another piece to the Yoga Puzzle for wholeness and a deepening of understanding.  

Pranayama in the Context of Hatha Yoga: Pranayama as envisioned by the post - classical Yogins is more elaborate in its presentation, theoretical orientation, and practice, than what Patanjali gives in the sutra. Within the Hatha tradition, pranayama is a highly developed system of training that serves both meditative and therapeutic purposes.
The notion of balancing the flow of prana in the right and left channels is the guiding force in the development of the various techniques that we will study. The right and left nostril can be closed and opened one at a time or breathing can proceed through both at the same time, or some combination of these. Breathing through both nostril at the same time, (symmetrically) is the initial place that students begin to practice mediating on breath in the context of duration, place and number. Then there are the asymmetrical variations, in which breath is directed through one nostril at a time and the process of inquiring into place, time and number begins again in this new setting.

The techniques: We will inquire into four principal pranayama techniques. This is by no means all of the possibilities to which the tradition has given birth. These particular techniques have been chosen because they clearly illustrate the way that breath inquiries been fashioned around the basic aim of balancing the left and the right channels.

  • We also continue with asana training, but it is now layered by the practice and understanding of the purpose of Pranayama.
  • In addition to pranayama techniques and continued asana, you will also investigate kriyas and a deeper understanding of the whole body bandha.
  • We will look at pranayama through the lens of the Yoga Sutras and the Bhagavad Gita.

*** Each day includes a) asana/pranayama/meditation practice, b) analysis posture and sequencing, c) practice teaching, d) philosophy

Meditation Module

We do not drop our study and practice in asana and pranayama.  In this intensive we are adding another piece to the Yoga Puzzle for wholeness and a deepening of understanding.  

The last three limbs of the Ashta-Anga path are Dharana (concentration), Dhyana (meditation), and Samadhi (absorption) and are elucidated in the opening of the third chapter of the Patanjali's sutra. Whereas the first four limbs are considered Bahir – Anga (the outer limbs), the last three are considered to be Antar-Anga, or the inner limbs of the practice. Within this territory, true meditation begins. This means that the last three limbs mark the onset of spontaneous meditative action, or the sense that the one does not engage effort to maintain the acute sense of attention and feeling that is the hallmark of inner presence and experience.
You will learn various meditation techniques and how to determine which of these to deliver to students. In addition, you will learn how to:

  • language the techniques as simple actions
  • how to sequence them
  • how to understand challenges, complexities and difficulties that may arise
  • how to progress a student in ways that support stability and integration

This intensive looks at meditation from the lens of the Yoga Sutras, The Gospels and the Bhagavad Gita
*** Each day includes a) asana/pranayama/meditation practice, b) analysis of posture and sequencing, c) practice teaching, d) philosophy.