Definitions:

Yoga:

Restorative Yoga: Restorative Yoga is the practice of asana (yoga pose/posture), making use of props like blankets, bolsters, etc., that are held for longer periods of time. The positioning of these props is strategic, allowing the body to relax completely into the props. It is all about grounding (feeling stable and held) and letting go (relaxing from tension, patterns of holding, and stress.) Restorative yoga works with the parasympathetic nervous system allowing practitioners to move from flight, fright, freeze, and fawn to rest and digest. As the body relaxes into the props, the mind follows and begins to calm. Repeated practice helps practitioners cultivate a healthier nervous system, improves digestion, lessens anxiety and depression, and so much more!   

Gentle Flow: While Vinyasa style yoga is “one movement to one breath,” gentle flow is a little slower. Standing, balance, and the dance-like style of Vinyasa is present, it is simply done at a slower pace. 

Yin: Yin Yoga helps practitioners get into the connective tissues of their bodies. Muscle and fascia are stretched with longer holds in asana (pose/posture.) Unlike Restorative, where practitioners are asked to “let go” into the props, Yin asks that we allow gravity and time to lengthen and stretch into the connective tissues. Props can be used, but it is not always necessary.

Trauma-Sensitive Yoga: Yoga can be used as an accompaniment to therapy. Various styles, depending on need, can be adapted for a Trauma-Sensitive approach. Instruction, asana sequencing, and props can be offered with a Trauma-Sensitive lens. These practices can be offered to individuals and groups. Many therapists partner with Trauma-Sensitive trained yoga instructors to support their client’s healing through the mind-body connection. 

Somatics: In these sessions, we explore the mind-body connection, helping practitioners access more information about the ways they may hold on to experiences in their bodies. Breathwork, meditation, and mindful movement, along with various styles of yoga, can be used depending on the needs and desires of the client.

Meditation:

Mindfulness: Jon Kabat Zinn defines Mindfulness as “awareness that arises through paying attention, on purpose, in the present moment, non-judgmentally.” Mindfulness can be used in everyday life through mindful eating, meditation, mindful movement (slow controlled movement strengthening the mind-body connection), etc. It is as simple as paying attention, on purpose, in the present moment, non-judgmentally!

Meditation: Focused yet relaxed attention on a particular object or thing. The most common is focus on the breath, but some find it more accessible to focus on a bodily sensation or sound (i.e., hands/feet, surrounding sounds, etc.) Here I use traditional techniques to cultivate a relaxed focus, strengthening concentration, and bringing ease into our everyday lives as we declutter our attention.

Contemplation: In contemplation, we direct our attention to God. This can be done using various prayer/scripture or imaginative traditions/techniques. Lectio Divina and the Examen are two of the most notable traditions. While a contemplative practice might begin with breath focus to help one center themselves, attention turns to God as the primary focus.

Spiritual Direction:

A spiritual director is a “Soul Friend.” Someone who will “hold space,” listen with the intent to truly hear, ask questions, and pray with and for you. There is less directing you (the real Spiritual Director is God), and rather more like pointing you to the Lover of your soul.  

David G. Benner (Ph.D., York University) defines spiritual direction as “a prayer process in which a person seeking help in cultivating a deeper personal relationship with God meets with another for prayer and conversation that is focused on increasing awareness of God in the midst of life experiences and facilitating surrender to God’s will.” (David G. Benner, Sacred Companions)

Spiritual direction is “help given by one Christian to another which enables that person to pay attention to God’s personal communication to him or her, to respond to this personally communicating God, to grow in intimacy with this God, and to live out the consequences of the relationship.” (William A. Barry and William J. Connolly, The Practice of Spiritual Direction)