wellness

Teacher Spotlight: Terence Ollivierra on Rolfing + Yoga

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This teacher in Washington, DC, integrates Rolfing with yoga to help his students move more freely.

With his history of weightlifting, Terence Ollivierra had a tendency to overdo yoga poses, which led to thigh and hip pain. He found no relief from acupuncture or chiropractic therapy, and while he sought balance through his yoga practice, the process was slow, the discomfort worsening. Then, in 2005, an Iyengar Yoga teacher introduced Ollivierra to Rolfing, the hands-on bodywork designed to release tight fascia (connective tissue) so that the body can realign itself. Rolfing—combined with an integrative yoga practice—proved to be the solution. Ollivierra went on to complete his Iyengar Yoga teacher certification with John Schumacher in 2009, and trained to be a Rolfing/Structural Integration body worker so that he could better serve his yoga students. Today, Ollivierra is a perceptive teacher who aims to help students identify and modify movement patterns that cause them pain.

How does your Rolfing training inform your yoga teaching?

I have become much more sensitive to the subtle causes of major imbalances in people’s physical structures. Before a student tells me about an injury, I have already noticed how she stands and walks and have a good idea of issues she’s facing—and where to begin looking for solutions. For example, someone’s back may feel good in a particular yoga pose, such as a backbend, but her alignment could create an issue if she’s only moving from her lower back. She may feel a “release” while in the pose that might give temporary relief, yet she has problems later because a pattern of poorly performed asana is being repeated again and again.

What do you love most about your yoga students?

Their humility. The fact that they show up is humility. I am a relentless teacher. The purpose of a class is to experience another perspective on how this work can be done. I don’t let people rest in their habits. You have to be present or else you’ll get called out.

What is your practice like?

Most of my practice is Savasana and 
breathing, such as yoga nidra, the “yoga sleep” meditation in Savasana. I used to do a minimum of three hours of asana a day, not counting breathwork and meditation. Now I do just a few poses—they change depending on the day and my needs—beginning and ending with Savasana (with knees bent at 90 degrees, feet fist-distance apart, elbows wide with palms down or hands on the belly). It takes an hour or two at most because, after all my training, I’m sensitive to my own structure and its movements. And I’m not one to do things halfway.

In the Details: Ollivierra shares a few more of his favorite things.

  • Movie: I’m a Star Wars geek. I often fall into a Yoda voice while teaching. I’ll say, “Do or do not—there is no try!”

  • Music: I play electric bass and fool around on guitar and keyboard as well as double Native American flute and the hulusi, a Chinese flute.

  • TV Show: Avatar: The Last Airbender. This cartoon is deep, full of wisdom, and will leave you feeling good all around.

  • Signature Dish: Coconut curry lentils. I’ll add in kale, butternut squash, and sweet potato.

  • Books
: Eknath Easwaran’s translation of the Bhagavad Gita, and Eckhart Tolle’s The Power of Now.


Field Notes: Developing Educational Standards for Yoga Therapists

AS PUBLISHED IN YOGA INTERNATIONAL

What is a yoga therapist versus a yoga teacher? Is yoga therapy clinical or relational or both? Should training standards start low (200 hours) to be more accessible, or start high (1,000 hours) so that they are rigorous and safe?

These are some of the hard questions that the International Association of Yoga Therapists (IAYT) has been debating since the fall of 2009 in an effort to establish minimum standards for yoga therapists-in-training.

Yoga therapists work with clients whose issues can range from low back pain to cancer to schizophrenia. Along with client safety, which is paramount, the other issue here is credibility. In the last five years, the IAYT has been striving to achieve a level of professionalism for the field, establishing a peer-reviewed journal, annual conferences, and academic-level research. Standards are one of the final steps in this process.

The call for input will close in July 2011 after which the educational standards will be formally drafted. But even then the process won’t be over Member schools will get to comment on the draft, and the committee will make any necessary revisions.

Standards are intended to protect the public and promote yoga therapy as a professional field, but not everyone is happy. Some yoga therapists worry that conforming to rules will lead to bureaucracy, rigidity, and homogeneity.

John Kepnes, executive director of IAYT, acknowledges this issue, saying that it’s everyone’s worst fear. “We want to keep the yoga in yoga therapy. I will walk away from anything that does not do that.”


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The Guru in You: A Personalized Program for Rejuvenating Your Body and Soul: Book Review

AS PUBLISHED IN YOGA INTERNATIONAL

Former male supermodel Cameron Alborzian has written a compulsively readable book on yoga and ayurveda, littered with stories from his modeling career, personal life, and therapeutic work with clients. The Guru in Yoga aims to get people on the path of health and healing by helping them set clear intentions, work with breath and asanas, and apply ayurvedic techniques. For those who can’t afford Alborzian’s handsome services, this book is a helpful alternative.

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Lotus of the Heart: How Meditation Led Me to True Love

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An Essay for Valentine’s Day

The way Francesco broke up with me was as simple as it was shocking. It was a Saturday afternoon in July and we’d just seen a movie at The Museum of Modern Art in New York City. Riding the subway back downtown, we sat side by side, him in an inexplicable and smoldering silence. Then he got up and walked out of the train. I never saw him again.

Dumbfounded, I was left to fill in the blanks myself. We’d only been dating for three months, seeing each other about once a week. Steady and sweet, he was the first guy in long while who seemed to enjoy being in a relationship rather than fighting it. He called me, took me out, complimented me. For more than a year, I’d dated men whom, I’d realize too late, were playing the field. Francesco’s availability was refreshing—in fact, it was a relief.

Until that fateful Saturday. Nothing had gone wrong as far as I could tell. Had something bothered him about the movie? Had he met someone else? Was it me?

After a week, I swallowed my pride and texted him. Nothing. After a few more days, I called. Still nothing. Then, my insides churning, I emailed a plea for any kind of explanation, no strings attached. Dead silence.

Francesco’s behavior made no sense, and, a month later, I was still struggling to accept it. On a friend’s suggestion, I went to a yoga center to check out a Tantric meditation class (which contrary to popular Western thought is not all about sex).

As a yoga teacher and yoga writer, I’d made many attempts to make meditation part of my practice, but nothing had stuck. I thought I could give it another try, but I had low expectations.

As I discovered, this yogic approach was different. Rather than simply closing our eyes and sitting there pestered by thoughts, the instructor had us trace our chakras, or energy centers, up and down the spine. We chanted their associated sounds (called bija mantras or seed sounds) and made the hand gestures or mudras. It was powerful and absorbing, and I found myself effortlessly transported. By the time it was over, some of the bewilderment and disappointment I’d been lugging around had lifted.

I was intrigued by the method and the teacher. His insights into love startled me—in a good way. When we got to the heart, he said, “Here we cultivate a feeling of loving for no reason at all.”

For no reason at all. The way the teacher put it struck me like a thunder clap. Most of the loving I did had an agenda. With Francesco I had been defensive and cautious. I’d expected him to pass a series of tests: to call, to take me out, to consider my needs. I wanted him to prove he liked me. I’d been constantly judging him, assessing whether he and his efforts were good enough.

But what about inviting love in by giving it out first? And with no purpose at all? As corny as that idea sounded, I could feel it was true: I had to give love in order to get it.

The heart chakra is called anahata, which means “that which cannot be destroyed.” Its element is air, which governs the sense of touch. Its quality addresses our ability to connect with or touch others. It’s often symbolized by a lotus, which, when open, drinks up the power of the sun but, when closed, droops down and withdraws.

I’d always thought that my most meaningful connection in life would come from romance, but now my daily meditation practice often feels better even than that—steadier, deeper, and more abiding. As I run through the chakras, I often linger at the heart center. It’s here that the possibility of romantic love blossoms, yes, but so does the love that I can share in a smile with a stranger or a friendly word on a crowded subway. It’s love that lets me help a blind old man walk to the corner and that sends me on an errand for a friend in need. It’s love that pushes me to share with my yoga students what I’m learning.

I know now that love is mine for the taking. I don’t need to wait for the other person to prove his love to me.

Today I keep fresh flowers in my house to remind me of the uplifting life of an open heart. And when I think of Francesco, I no longer feel bad about his silent departure, I only regret silently judging his every move.


Ken Wilber: Man of the Our

AS PUBLISHED IN TIMEOUT NEW YORK

Ken Wilber thinks we could all benefit from adopting each other's philosophies.

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Ken Wilber, founder of the Integral Institute, has written more than two dozen books. In his latest, the forthcoming Integral Spirituality: A Startling New Role for Religion in the Modern and Postmodern World (Integral Books, $23), the scholar draws on science, psychology, philosophy and world religions to argue that an integral understanding of them all will benefit our lives more than a my-way-or-the-highway attitude. On Friday 8 and Saturday 9, he brings his complex theories to the masses, joining Tibetan Buddhist monk Traleg Kyabgon Rinpoche at the New York Society for Ethical Culture for a program titled “Spirituality and the Modern World.”

Photograph: Roxana Marroquin

Photograph: Roxana Marroquin

What is the “integral approach”?
It’s a map of human capacities and tools developed by comparing theories spanning the last 2,000 years—psychoanalysis, Buddhism, Hinduism, Christianity, science, philosophy, etc. Common themes tend to emerge.

You say that modernist and postmodernist theories have trashed ancient thought, such as the world’s major religions. How?
The great metaphysical traditions contain extremely important truths about body, mind, soul and spirit, but express them in ways that made science—in this case, science is modernism—very suspicious. Science came in and said, “I need objective evidence.” And in part that was right: Those traditions couldn’t understand, for example, what’s going on with the brain’s chemistry during meditation. So half of what science did is really important. But the other half was a disaster; it reduced everything.

So science and religion became locked into a domestic dispute?
Yes [laughs]—of colossal proportions!

And it’s important to reconcile these ideas because otherwise we only profit from one body of knowledge instead of both?
Exactly. The integral approach finds common ground. Why should these things be fighting? It makes no sense whatsoever.

But now you’re coming to talk along with someone who is a master in one particular spirituality. Isn’t that counter to the integral approach?
You can use any tradition you want, including, in this case, Tibetan Buddhism, as a basis for the integral approach. People get excited because we don’t tell them what to think. They fill in the blanks themselves.

What do you hope will ultimately come of your theories of spirituality?
I hope we could all have a bigger view of things. There’s a lot of war in the world today—and virtually every answer to it is “Get rid of the other views.” It’s crazy—not once did somebody say, “Hey, wait a minute: Everybody’s right.”


Wellness: The Twisting and Turning Trends of the Season

AS PUBLISHED IN TIMEOUT NEW YORK

Fall Preview 2006

The world of yoga will stretch in several new ways this season.

Yoga day spas: Area Yoga and Namaste Yoga were among the first to offer extras such as bodywork, nutrition counseling and even psychotherapy. Before you know it, you could be using your class card for a facial.

The slipping of savasana: When centers cram the content of a 90-minute session into 60 minutes of “express” yoga, savasana—the meditative relaxation that concludes each practice—is sometimes shortchanged, and is in danger of disappearing altogether.

Downward-facing daddy: First there was mommy yoga, then kids’ yoga, even dog yoga. A few family-unit classes have already popped up and we expect many more.

Small time: Big studios stay big by offering scads of basic classes to attract beginners. Veteran practitioners will flee to smaller studios (such as Kula Yoga Project, the Shala and Yoga Center of Brooklyn) in search of reliable, advanced classes taught by homegrown studio owners.

Alternative deities: Classes such as Jill Satterfield’s are fusing Buddhist principles with yoga practice. The 92nd Street Y and the JCC hope to launch Jewish yoga classes within the next year. It can’t be long before Christian yoga, popular in the Midwest, makes its way here.

Yogi passports: Based on the popularity of retreats in Costa Rica and Mexico, NYC studios are sponsoring studies farther afield; trips are planned to Brazil, Japan and Patagonia this year and next.

“Power” power yoga: Since sports-tailored classes—yoga for golfing, surfing and biking—will soon flourish, it can’t be long before career-performance classes sprout up. How about yoga for public speaking?


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For Total Posers: Four Book Reviews

AS PUBLISHED IN TIMEOUT NEW YORK

Unfurl your mat and meditate on this summer's best yoga books.

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Yoga Beneath the Surface: An American Student and His Indian Teacher Discuss Yoga Philosophy and Practice

By Srivatsa Ramaswami and David Hurwitz. Marlowe and Company, $16 paperback.
Don’t have a personal guru? How about a portable one? In Yoga Beneath the Surface, Indian master Srivatsa Ramaswami elaborates on the finer points of yoga philosophy with California yogi David Hurwitz. A student of the renowned Sri T. Krishnamacharya (1888--1989), Ramaswami illuminates issues as varied as the nature of the self, the hidden benefits of poses and whether to jump back to chaturanga on an inhale, exhale or no breath at all. The conversational format is skimmable—making it handy for yogis commuting between classes—but the full experience may require the use of other reference books, notably Ramaswami’s The Complete Book of Vinyasa Yoga. And if you aren’t already comfortable with Sanskrit and the yoga sutras, this book will take some effort.

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The Wisdom of Yoga: A Seeker’s Guide to Extraordinary Living

By Stephen Cope. Bantam Dell, $25.
All too often, The Yoga Sutras of Patanjali, that tome of yogic wisdom, gathers dust on earnest yogis’ bookshelves simply because it is so very esoteric. Enter senior Kripalu yoga teacher Stephen Cope, who provides much-needed Western context in The Wisdom of Yoga. Cope, also a psychotherapist, follows six people—from a hard-nosed litigator to a Berkshires gardener—in their psychological dramas. As each case study develops, Cope deftly explains how the sutras’ major terms and concepts—such as stilling the mind, building awareness and facing the false self—apply. Cope is well versed in Eastern and Western ideas and has a light touch with heavy concepts; you almost forget that this is theory. The book includes a handy English translation of the yoga sutras at the back.

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Waking: A Memoir of Trauma and Transcendence

By Matthew Sanford. Rodale, $24.
Matthew Sanford vividly illustrates the power of mind-body connection in Waking: A Memoir of Trauma and Transcendence. At age 13, this Minnesota native became a paraplegic when a freak car accident sent his family off an icy highway, killing his father and sister. Although Sanford went on to lead a life that included college, marriage and a family, it was yoga that ultimately helped him recover. Working with an Iyengar-trained teacher, Sanford learned to experience his unresponsive body in powerful energetic connections. He’ll never walk, but that hasn’t stopped him from teaching yoga to students both walking and disabled. If you’ve ever questioned the healing power of yoga, this fast read is for you.

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The Yin Yoga Kit: The Practice of Quiet Power

By Biff Mithoefer. Healing Arts Press; book, flash cards and audio CD, $25.
Yoga is healing, yet practitioners sometimes tear knee ligaments, pull hamstrings and strain rotator cuffs while pushing themselves to perform. According to Biff Mithoefer, Omega Institute instructor and author of The Yin Yoga Kit, the culprit is too much yang, or aggressive striving. He recommends more yin, or softness and receptivity. Yin Yogis allow connective tissue and joints—especially in the lower back and pelvis—to gently stretch by holding poses for five minutes or more. The peaceful practice follows the flow of chakras, energy centers and meridians to deeply balance the body. And since Mithoefer’s kit includes a book, a programmable CD and flash cards, you can organize that peaceful practice at home.