Teaching with Trauma in Mind
As part of our 300hr training we ask trainees to write an essay on an area of yoga that is of particular interest to them.
Below Lizzie explores the importance, as a yoga teacher, of understanding trauma including how it is held and released from the body. Lizzie questions whether “modern forms of hatha yoga are moving in a direction which may exclude many traumatised people from the benefits of yoga” and how we can work to make sure our yoga practice does not exclude those it claims to help.
Teaching with Trauma in Mind
The damaging effects of commonplace experiences on mental and physical well being are increasingly being recognised. For example the effect of poverty, violence, sudden loss, chronic stress, medical procedures and developmental issues can cause symptoms which have previously been associated solely with PTSD or severe trauma. These experiences can create anxiety, chronic fatigue, depression and chronic pain all of which are increasingly common in modern society. This essay will explore why it is so important to teach Yoga in a way that is sensitive to modern experiences of trauma, how Yoga classes can potentially reinforce the trauma paradigm, and what Yoga teachers can learn from current trauma research and developments in Trauma Sensitive Yoga (TSY). The focus will be on teaching general classes, and makes the assumption that people with more complex trauma such as PTSD would be referred to a trauma specialist and would not be taught in general classes.
Responses to Trauma
Trauma responses are evolutionarily adaptive - the fight, flight, freeze, submit responses (Emerson and Hopper, 2011) are designed to help us escape from danger. However, when these physiological responses are not completed and the energy that is created is not discharged, then the response is trapped in the body causing post-traumatic physical and mental symptoms. The nervous system does not return to a state of equilibrium, instead remaining in or vacillating between hyperarousal - related to fight and flight responses which cause anxiety and fear, or hypoarousal - underarousal related to the freeze and submit response which causes fatigue, dissociation or emotional numbing. Current trauma therapists and researchers such as Levine (1997) and van der Kolk (2015) argue that these post-traumatic symptoms don’t just occur as a result of major trauma such as war, abuse, natural disasters, exposure to violence and neglect; but that they can manifest as a result of more seemingly benign and commonplace experiences such as accidents, falls, serious illnesses, sudden loss, medical and dental procedures including surgery, difficult births, poverty, substandard housing, unemployment, inferior schooling, social isolation and high levels of stress during gestation and childhood. These life experiences not only increase the risk of people developing post-traumatic symptoms, but also reduce their access to effective help to address it. Trauma is a “pervasive fact of modern life” (Levine, 1997), a public health issue and a significant threat to wellbeing for the majority of people (van der Kolk, 2015). These commonplace traumatic experiences are unlikely to cause the more extreme symptoms of PTSD, but they can cause chronic anxiety pain and fatigue, depression, digestive problems, migraines and other psychosomatic conditions. As many as 75% of people who visit the doctors have psychosomatic complaints where trauma could be contributing to their symptoms (Levine, 1997). Symptoms can remain hidden for years, only manifesting in the mind and body later in life in response to a seemingly minor event and sometimes without warning (Levine, 1997).
Yoga and Trauma
In their initial TSY classes, Emerson and Hopper (2011) realised that Yoga classes did not provide a safe haven from triggers for their complex trauma students, in fact Yoga classes increased the potential for triggering as students began to work with their bodies. These early lessons led them to develop TSY teaching techniques where the benefits of Yoga for managing triggers and for reducing trauma symptoms can be utilised, working to create a safe space for students to renegotiate their relationship to their bodies and to work through their trauma. Emerson and Hopper work with complex trauma in conjunction with therapists and psychiatrists, but their techniques and findings are transferable into the general yoga class as it is highly likely that people who have experienced commonplace traumatic events will attend general Yoga classes. Yoga is becoming increasingly popular in the western world and is recommended for common ailments such as depression, anxiety, chronic pain and other psychosomatic conditions.
“One of the central responsibilities of a yoga teacher is to provide a safe space for “the fiery process of transmutation” to occur in students (Farhi, 2006) .“
Throughout this essay it is assumed that the majority of students attending general classes will have experienced one or many of the commonplace traumas outlined above, may have suffered abuse, may have hidden or repressed trauma symptoms or may be recovering from complex trauma. Yoga is a powerful practice which can stimulate triggered responses in students, but can also provide them with tools to manage and reduce their symptoms. One of the central responsibilities of a yoga teacher is to provide a safe space for “the fiery process of transmutation” to occur in students (Farhi, 2006). Farhi describes how those who practice yoga are likely to encounter their worst fears, self - destructive habits, and ingrained false beliefs. Therefore Yoga teachers have a responsibility to consider how their words, actions, teaching methods, class sequencing, cueing and adjusting could not only help students, but could equally be triggering or traumatic.
Cultivating a relationship with our inner world
By teaching students to bring their awareness into their bodies during asana, pranayama and meditation practices students start to cultivate greater self-awareness, starting with the experience of a physical movement or posture. Contemporary neuroscience research has shown that our sense of self and of safety is anchored in our embodiment:
“We do not truly know ourselves unless we can feel and interpret our physical sensations; we need to register these sensations to navigate safely through life”. (van der Kolk, 2015)
Trauma therapists such as van der Kolk, Emerson and Levine conclude that our innate capacity to feel, respond and reflect grants us the potential to heal our trauma. Rather than using logic, insight or our rational brain - which is the main tool of most counselling and talking therapies - we can use Yoga or movement practices to slowly renegotiate the relationship with the body, encouraging students to become more “somatically present” (Emerson, 2011). Peter Levine’s system of ‘somatic experiencing’ encourages trauma sufferers to cultivate their ‘felt sense’ - defined as ‘the bodily awareness of a situation, person or an event’. He explains how the experience of trauma causes us to disassociate from our internal experiences, yet this sense of embodiment is crucial for us to fully experience life as a living, breathing body which can understand and respond effectively to the nuances of the environments and situations we find ourselves in (1997). Yoga brings the brain in touch with the body, teaching students to tolerate physical sensations, befriend inner experiences and cultivate new action patterns, rather than feeling stuck in sensations of helplessness and horror. Once trauma sufferers feel safe in their bodies, they can begin to translate previously overwhelming memories into language, and Yoga is a terrific way to cultivate a relationship with the interior world and develop a “caring, loving, sensual relationship to the self” (van der Kolk, 2015).
Somatic Embodied Awareness
To teach this somatic, embodied awareness Yoga teachers need to be directing students to an “interior reference point” as much as possible. Balancing the need for safety and clear boundaries with the need for students to consider the relevance and meaning of instructions to them (Farhi, 2006). The teachings of pratyahara (sense withdrawal), dharana (concentration) which lead to dhyana (meditation), are all aspects of interoception which can help students to experience sensation as transitory and in the present moment - with a beginning, middle and an end. During a study of the effects of Yoga on women with severe PTSD by van Der Kolk et al (2014), the women were encouraged to simply notice which muscles are active in each pose, just observing what is occurring in the body without judgement. This mechanism of interoception helped the women to tolerate physical and sensory experiences associated with fear and helplessness. When teaching general classes, the language of instruction needs to encourage students to simply notice physical sensation in the body, avoiding language which suggests they are doing the pose correctly or incorrectly. This can be difficult when considering correct alignment and safety, but the way that cues or instructions are phrased can make a big difference. Emerson and Hopper (2011) use the ‘language of inquiry’ alongside clear instruction to promote this mindful, interoceptive approach to Yoga, minimising commands and instead inviting students to explore sensation. Clear instruction will be necessary for issues of safety, but inviting students to “be curious” and “experiment” wherever possible. In order to allow space for the practice of interoception the pace of the class needs to be considered. It is possible for students - those who have experienced trauma and those who have not - to dissociate from their bodily experience if the pace of asana practice is too fast, leaving no space for sensations to have a beginning, middle and an end. Classes should not be too slow, or have too much focus on ‘holding a little longer’ as this can further reinforce the trauma paradigm; a sense of dissociation, helplessness and coercion (Emerson & Hopper, 2011). For students who are dissociated from their bodies, rekindling this relationship cannot be rushed and will take time. The traumatised student may experience constant “visceral warning signs” in their daily life, such as pain or discomfort, so they become experts at ignoring the feelings in the body (van der Kolk, 2015). Therefore cues to bring the awareness into the body, and language of inquiry should be present in all practices and repeated often.
The importance of choice
“…asana provides small, manageable opportunities for students to investigate how their choices can affect the sensations they feel in the present moment.”
To make yoga Asana as beneficial as possible to students who have dissociated from areas of their bodies as a result of trauma, we need to allow students to practice making choices and to experience the embodied effects of these choices. Trauma involves “a fundamental lack of choice” (Emerson et al, 2009), a sense of helplessness stored as muscle tension, often in the specific area of the body associated with the trauma (van der Kolk, 2015). Trauma survivors often feel a disparity between the life-choices they are making and what they are feeling in their bodies and minds, so they cease to be active participants in their lives (Emerson and Hopper, 2011). Rather than exploring or intellectualising choice and agency as an abstract idea during yoga classes, asana provides small, manageable opportunities for students to investigate how their choices can affect the sensations they feel in the present moment. This is empowering, as traumatic experiences can evoke habits and patterns of self-blame, submission based survival strategies where others’ needs are paramount, and feelings of powerlessness and helplessness. If no choices, alternatives or modifications are offered and the asana or practice feels inaccessible to the student, then they may feel they have failed - reinforcing the trauma mindset, patterns and habits. If a student can take effective action, choosing to modify a pose to feel the benefit, or to move away from pain or discomfort and towards physical ease, then hopefully, eventually, this can work to increase their confidence when facing challenges in other settings outside of the yoga class.
Invitatory Language
In order to encourage agency and empowerment, Emerson et al (2009) recommend the use of ‘invitatory language’ alongside explicit choices when teaching. To invite students to try something, rather than coerce them, shifts the focus from ‘getting it right’ or pleasing the teacher, towards interoception; supporting students to develop a “friendly, non-demanding, gentle relationship with their bodies”. Really interrogating the language used in cues, and avoiding language that could be construed as coercive, commanding or punitive is crucial (Farhi, 2016). Inviting students to exit a pose if they are feeling pain, can’t find the ease, or if they are tired is a simple way to encourage agency and choice in relation to the body. Additionally Emerson and Hopper (2011) and Emerson et al (2009) encourage the use of ‘the countdown’ - where the teacher counts down out loud during an asana, giving an unambiguous sense of duration helping students to tolerate some of the discomfort they may be experiencing and any doubts they have about being able to hold the pose. The students can experience the challenge, and are encouraged to notice that it comes to an end. The countdown is always qualified with the explicit choice to exit the pose at any time. Explicit choices are choices that are limited, clear and specific - these should be repeated in each posture and throughout each class, as this aspect of the practice is very challenging for students who feel helpless, or who dissociate from or neglect their bodies. Too much choice is overwhelming, and it is still important for the teacher to create a safe, boundaried space for all students. Repetition of these choices honours the students’ right to make new choices; to exit a pose, to back off but also to go deeper or to try something new without the use of more coercive language.
Finding a sense of stability
Emerson and Hopper (2011) encourage their complex trauma students to connect with their own “fundamental, internal, physical centre” through yoga, which is often lost when trauma is experienced, often the trauma becomes the most important experience of the whole life changing people spiritually, physically, physiologically and emotionally. By discovering a sense of a stable physical core in the body, this sense of stability can expand to a sense of emotional balance. Additionally the yoga practice can become part of this stable centre, something to organise themselves around which is free of suffering and pain and a source of wellbeing. As well as centering practices, in TSY they combat dissociation through grounding strategies (Emerson & Hopper, 2011). Dissociation is a coping mechanism which separates us from our emotions, cognitions, feelings and bodies - a form of escapism which is pervasive in our modern culture and which does not tolerate emotional vulnerability (Levine, 1997), holds the body in low esteem and does not value the physical ground we live on (Judith, 2004). Energetic grounding and a sense of a stable centre is critical to our “basic aliveness and wellbeing”, helping us to form and maintain healthy boundaries, to feel safe and to be present, focused and dynamic (Judith, 2004). Physically rooting and pressing down into the ground through the feet and legs helps students to embody a sense of grounded centeredness, building up charge (energy, prana) in the body and helping to combat dissociation. Incorporating this sense of rootedness and foundation when teaching all asana will help students to feel grounded. This is easier in standing asana but can also be accomplished in seated and supine poses, for example by encouraging students to engage the thighs and press the legs into the earth in seated poses, or to reach out through the feet keeping the legs engaged in more active supine poses such as supta padangustasana. To encourage a sense of centre, direct students’ awareness to the periphery and the core when teaching asana, for example instructing the shoulder blades to hug onto the back but simultaneously reach out through to the fingertips in virabhadrasana two. Additionally, grounding and centering practices which students can return to if they feel overwhelmed or triggered are useful, for example reminding students that can make the choice to come to child’s pose or tadasana at any time during class. Qualities of grounding and centeredness should be present in all asana, as “we can never work on grounding too much” (Judith, 2004).
Integration of movement and breath
Integration is another aspect of TSY which helps those who have experienced trauma to create a sense of coherence, connection and flow firstly in their Yoga practice and hopefully in their lives. Emerson and Hopper (2011) have found that those with complex trauma often experience their lives and aspects of themselves as disjointed and lacking coherence. During Yoga classes students can practice and experience coordination of their movement and breath, and also the coordination of their breath and movement with that of the group. Using language of inquiry and curiosity to encourage students to listen to their breath whilst they are moving, and to eventually coordinate the two, will help them to create and embody a sense of flow and coherence.
Additionally, using the breath to affect the experience of a challenging pose is extremely useful for balancing the nervous system. When we inhale, we stimulate the sympathetic nervous system (SNS) which is responsible for arousal and action, when we exhale we stimulate the parasympathetic nervous system (PNS), responsible for self-preservation and relaxation. The balance between these two parts of the autonomic nervous system (ANS) regulate the energy flow in the body as the heart rate and other bodily systems alternately increase and decrease. Yoga practice works to alternately activate and calm the central nervous system which helps to lessen the grip of both hyper and hypo arousal. For example, inviting students to notice the breath and deepen the exhale during a physically challenging posture may help them to find a sense of ease. Inviting them to softly deepen the inhale may help them to maintain a challenging pose for a little longer than they felt they could. Inviting students to use the breath as an anchor for the mind during meditation or relaxation may help them to move from hyperarousal into a state of dharana, or dhyana. Neuroscience research has shown that 80% of the fibres of the vagus nerve – which connects the brain and many internal organs – are afferent, meaning they run from the body, to the brain. Therefore,
“we can train our nervous system using our bodies through the breath, movement and chanting (Porges, 2010 cited in van der Kolk, 2015).”
Emerson and Hopper (2011) describe how yoga can improve ‘affect regulation’ - an ability to maintain or increase a state of wellbeing and to minimise or regulate stress or defensive states. During Yoga classes students can experience and practice upregulation and downregulation of the nervous system, which increases their capacity to remain calm and steady outside of the yoga studio.
Pranayama
Disordered and restricted breath is a symptom of our modern, high stress society and of the common traumatic experiences outlined above. When we respond to a traumatic or stressful situation, our rate of breathing increases or stops altogether. Shallow breathing patterns are common in trauma survivors, and when triggered or overwhelmed the breath is often held as a defensive response, an attempt to “bring life under our command” (Farhi, 1996). These breathing patterns create discomfort, tension and unease in the body which further restricts the breath (Emerson and Hopper, 2011). Over time this way of breathing can become permanent even when it is dysfunctional, as the breathing pattern itself can create more physiological and psychological stress. Our breathing patterns are “the accumulation of a lifetime's experience and they are as familiar to us as a way of walking” (Farhi, 1996). Iyengar (2013) describes how Pranayama “increases... vigour, vitality, perception and memory”, bringing awareness into the present, creating a sense of serenity, and states of dharana and dhyana. However, traditional Pranayama practices are often taught or experienced in a way that is highly technical and can result in further holding, or a contrived and artificial breath. Pranayama does not always address the root cause of the disordered breathing, and can further ingrain the habits or holding patterns of constriction. Also it is possible that students may feel that there is a ‘correct’ and ‘incorrect’ way of breathing during pranayama, or may become focused on an end result, which may create further anxiety, stress, or restriction. Maybe it is best to reserve Pranayama for more advanced students, once students are breathing freely and without restriction so that the full benefits can be experienced.
As an alternative to more traditional Pranayama techniques, we can direct students to uncovering the ‘natural’ or ‘essential’ breath which is free of restriction; developing a way of breathing that is calm, regular, flexible and spontaneous, adapting to suit the present situation (Farhi, 2016). Freeing the breath from restriction is a process of deconstruction, rather than an “additive process” where you learn specific techniques. This can be achieved through breath inquiries which do not have an end result, where students are invited to simply observe their breath, rather than manipulate it, and are discouraged from labelling their observations as the ‘right’ or ‘wrong’ way to breathe. In preparation for and during these inquiries deep relaxation poses and movements which open up the respiratory muscles in the upper and lower body are useful as free breathing involves natural movements of the whole body, right down to the hips and pelvis (Farhi, 2016). In TSY classes teachers help students to find more space for breath in the body, gently expanding students’ capacity for breath (Emerson and Hopper, 2011). As in asana practice it is important to use the language of invitation, choice and interoception in breath practices and pranayama. In this way the unconscious holding patterns and restrictions are brought into the conscious mind where they can be deconstructed and reformed. Also we avoid the pitfalls of the more artificial pranayama techniques which have the potential to further reinforce embodied trauma and breathing restrictions.
Adapting our teaching
Poses and practices which promote relaxation such as restorative asana, savasana, meditation, some breath practices and yoga nidra are much more difficult for students holding trauma in their bodies. Emerson and Hopper (2011) observed during their classes with chronically traumatised women that during savasana the women’s muscles continued to twitch “as if still fighting an unseen enemy”. Also during a pilot study for yoga with adult survivors of child abuse, they found they could not use physiological data from their students as they fidgeted too much during a 3 – 5 minute silent savasana. Instead, they found that a gentle guided body scan with only 1 – 2 minutes of silence worked better with traumatised students. Taking lessons from these studies we can adapt our teaching of these practices to better suit students who have experienced commonplace trauma. During periods of silence which may be overwhelming or triggering, it may be useful to invite students to observe and listen to their breath – providing an anchor for the mind and bringing students back to their visceral, bodily experiences. Additionally the use of imagery which is outside of the body must be used carefully, as explained above we want to promote interoception and embodiment to counter dissociation, therefore out of body imagery may be counterproductive. It may be more appropriate to use bodily imagery with beginners, saving out of body imagery for more advanced students who are well known to the teacher. Also using the language of choice and invitation is useful here, giving students the choice to return to a simple breath focus to ground and centre them if they are finding imagery difficult or overwhelming.
Creating a relaxing environment
The environment that Yoga classes take place in need to be conducive to relaxation, with set boundaries so the class feels safe for students. A sense of predictability and control are required for students who have experienced trauma to feel safe (Emerson and Hopper, 2011). If students are in a state of hypervigilance, or hyperarousal then any disturbance or distraction will be distracting or triggering to them. We are inviting students to practice feeling grounded, centered, present and stable so teachers need to create as optimal conditions as possible to allow students to experience these states. Practical issues such as not allowing students to enter class late, ensuring there are no interruptions and that the class cannot be viewed by passers by will help create a safer space for students to practice. It is likely that disturbances will occur, Emerson and Hopper (2011) found that naming and acknowledging the disturbance, thereby rooting it in the present was useful for their students with complex trauma. This is another opportunity for teachers to allow students to practice making positive choices, for example encouraging them to let the teacher know when the room is too warm or cold, and to fetch props when they require them. Additionally considering the lighting of the room is important; as dim lighting can have a triggering effect on people with trauma, especially if the lighting is changed when the students have their eyes closed. Generally seeking feedback from students about the environment, and consulting them in some way about changes you are making is a useful tool for any Yoga teacher.
Supporting students through the use of props
The use of props is another area which needs careful consideration by teachers. Props which support the body in physical asana can be beneficial, helping students to avoid feelings of failure if they can’t touch the floor with their hands in uttanasana for example, which would further reinforce the trauma paradigm in students who already feel that they are failing or inadequate outside of the Yoga class. Additionally it can help students to access the energetic and physical benefits of poses that they may otherwise not recieve, allowing teachers to modify and adapt poses to better suit stiff bodies which are holding onto trauma responses. However, Emerson and Hopper (2011) argue that prop heavy practices can potentially be counterproductive, preventing students from cultivating a sense of acceptance and confidence in their abilities and bodies, giving the impression that their experience needs to be “mediated by external objects in order to be correct”. Again, the use of invitational language is crucial here, offering their use as an experiment or inquiry thereby giving students the knowledge and experience they need to self-direct the use of props. Offering props as a choice is beneficial, suggesting and demonstrating their use but respecting student’s choice not to use them as required. Lastly there is an argument against the use of belts in the Yoga studio, especially when working with complex trauma students, as many survivors of major trauma have experienced being restrained (Emerson and Hopper, 2011). However, in general classes (where it’s unlikely that people with complex trauma will attend) this is unlikely to be an issue as long as teachers maintain a culture of choice and agency around prop use.
Physical Adjustments and Healthy Boundaries
Physical adjustments can be profoundly helpful and effective, but also can cause physical and emotional harm and trauma (Stephens, 2014). Many traumatic experiences involve some sort of physical violation, so it’s crucial that yoga teachers are aware of the effect their adjustments may have on students who have experienced trauma, and are clear in their intentions when adjusting in order for the adjustment to be an empowering experience for the student (Emerson & Hopper, 2011). If offering physical adjustments, it is imperative that teachers seek express permission before adjusting and that students know they have the choice to refuse or halt adjustments at any time. This encourages students to set and maintain healthy boundaries as part of the Yoga practice. It is helpful for teacher to remember that they are offering an adjustment, so the student has the right to refuse (Emerson & Hopper, 2011). Additionally, an awareness of which adjustments are more likely to be triggering for students is essential. For example approaching students when they have their eyes closed, or from behind will inevitably be disturbing to the nervous system. Also assists which involve touch near or on the pelvis must be considered carefully, and must be direct and unambiguous. In TSY, Emerson & Hopper (2011) do not rule out assists completely with their complex trauma students, as they found in some cases a safe, supportive and stabilising adjustment was valuable for students. It is common for Yoga students to be dissociated or unaware of specific areas of their body, which means they cannot independently practice an asana in a way that is safe, sustainable and effective (Stephens, 2014). In cases such as this, physical adjustment may be the most useful tool the teacher has and can help the student to refine their awareness. However, the adjustment will only have the desired effect if it is welcomed by the student, so the principles of choice and agency still need to be upheld, and an alternative form of adjustment used (such as verbal or by demonstration) if the students does not wish to be touched. All physical adjustments should contribute to students’ empowerment, interoception and sense of embodiment, and should invite the student to experience a different way of being in a posture or their body. However there is a high likelihood that teachers can impose their ‘will’ on a student, moving the students’ body into an externally pre-conceived form. Teachers need to honestly assess their intention before touching a student, approaching with full awareness and respect. Lastly, it is crucial that teachers uphold healthy boundaries in relation to physical touch, when an attitude of brahmacharya (right use of energy) is “embedded in our intention” then our touch can be unambiguous, without conveying any confusing or inappropriate signals which may be interpreted as sexual by the student (Stephens, 2014).
“We must never underestimate the power of our words and actions, as all teachers have an “ineffable power to bring forth or to destroy the nascent and fragile abilities of an individual” (Farhi, 2006). “
Yoga teachers must also be aware of the impact of their words, body language and interactions with students before, after and outside of Yoga classes and the effect that this may have on students who have experienced trauma. Observing students as they enter and leave classes can provide insights into a student's mood and state of mind, and increasing awareness of how the practice may affect the individual student that day. Humans are highly attuned to very subtle emotional shifts in interactions, and if a Yoga teacher conveys a message of ‘you are safe with me’ with their whole body and demeanour, then students can relax (van der Kolk, 2015). Also, giving students full presence and attention is healing in itself, and it may be that the Yoga teacher is the first person to give them unqualified concern and care, therefore we must try to inhabit the role of teacher during all of our interactions with students (Farhi, 2006). Additionally an awareness of dependance, projection (attributing your own emotions to the teacher and denying them in yourself), transference (repetition of a relationship dynamic from childhood from student to teacher) and countertransference (transference from teacher to student) is essential. Teachers need to set and maintain boundaries, letting the student know that they will care for the student, but not take care of them, always directing the student towards self-care and self-dependence. Also teachers need to remain detached and non reactive to dependance, projection or transference. In order to achieve this it is important for Yoga teachers to have a regular self practice, in order to remain in a state of equanimity before, during and after the class. Knowing when to ask students to visit another teacher, or to leave class is important, as there will be some students who need help from a trained professional. As well as the embodied and somatic practices discussed above, social interactions can seriously impact healing from trauma, and can be inherently traumatic as our brains are built to help us function as members of a tribe (van der Kolk, 2015). We must never underestimate the power of our words and actions, as all teachers have an “ineffable power to bring forth or to destroy the nascent and fragile abilities of an individual” (Farhi, 2006).
Conclusion
The pervasive nature of trauma in our society makes an understanding of trauma and how it is held in and released from the body vital for all Yoga teachers. It is important however, that Yoga teachers do not try to psychologically diagnose students, and that they do not deliberately provoke or trigger responses in students which they believe to be potentially cathartic. Instead, it may be useful for Yoga teachers to work alongside doctors, psychologists and psychiatrists to support students, acknowledging that Yoga is not a panacea for trauma.
Modern forms of hatha yoga are moving in a direction which may exclude many traumatised people from the benefits of yoga - fast paced, focused on physical prowess and offering more opportunities for feelings of disappointment and failure than healing and empowerment. However Yoga is increasingly being ‘sold’ as a solution from the common symptoms of trauma, therefore our society needs Yoga which keeps trauma in mind, and which does not exclude those it claims to help. Arguably this is where the Yoga can be the most beneficial, helping students to build resilience to any future traumatic experiences, enabling students to better support those around them through traumatic events, and working to break the cycle of hurt people hurting other people.
Bibliography
Emerson, D and Hopper, E. (2011) Overcoming Trauma through Yoga: Reclaiming Your Body. Berkely, North Atlantic Books
Emerson, D., Sharma, R., Chaudhry, S. & Turner, J. (2009) ‘Trauma-Sensitive Yoga: Principles, Practice, and Research’ International Journal of Yoga Therapy, vol. 19, pp. 123-128
Farhi, D. (1996) The Breathing Book, Good Health and Vitality Through Essential Breath Work. New York: St Martin’s Griffin
Farhi, D. (2006) Teaching Yoga, Exploring the Teacher - Student Relationship. Berkeley: Rodmell Press
Iyengar, B. (2013) Light on Pranayama - The Definitive Guide to the Art of Breathing. 3rd ed. HarperThornsons
Judith, A. (2004) Eastern Body, Western Mind - Psychology and the Chakra System as a Path to the Self. Berkeley: Celestial Arts.
Levine, P. (1997). Waking the Tiger: Healing Trauma. Berkeley: North Atlantic Books
Little, T. (2016). Yoga of the Subtle Body, A Guide to the Physical and Energetic Anatomy of Yoga. Boulder: Shambhala
Stephens, M. (2014) Yoga Adjustments: Philosophy, Principles and Techniques. Berkely: North Atlantic Books
van der Kolk, B. (2015). The Body Keeps the Score: Mind, Brain and Body in the Transformation of Trauma. Penguin Books
van der Kolk, B., Stone, L., West, J., Rhodes, A., Emerson, D., Suvak, M. & Spinazzola, J. (2014) ‘Yoga as an Adjunctive Treatment for Posttraumatic Stress Disorder: A Randomized Controlled Trial’ Journal of Clinical Psychiatry, vol. 75
