Introduction
It has been nearly twenty years since I started yoga. At first it was one class a week, part of a gym membership. From April 2008 it became an early-morning practice four or five times a week at a studio in Shibuya, and that went on for six years. These days I practice at home.
Somewhere in the middle of all that sit forty-five days of training, from May 2011 to October 2014. Yoga therapy, teacher training, adjustment, anatomy, restorative yoga, trauma, the meridians, yin yoga. The last four days I took while I was in Munich for the Rolfing basic training, traveling out to Frankfurt for the course.
This piece is the record of that. When, where, and from whom I learned. And what, out of all of it, carried into the work I do now.
Unlike my summaries of Source Point Therapy and IMAC, yoga cannot be expressed in days alone. There is a daily practice underneath, and the training sits on top of it. That is why both can be gathered here.
Practicing Ashtanga Vinyasa Yoga
It began at a gym. I was going to TOTAL WORKOUT in Shibuya three times a week to exercise, and among the classes on offer was an Ashtanga Vinyasa Yoga class (hereafter Ashtanga) run by the International Yoga Center, founded by Ken Harakuma. I took it once a week, and that was the start. I found it left me less tired than strength training, and mentally more relaxed.
After about a year I began looking for somewhere I could practice early in the morning. I searched for “Mysore” and “Shibuya” and got in touch with Mysore Tokyo. On April 1, 2008, I went to Studio Yoggy in Shibuya, where the studio was based at the time. I had meant to watch a class before deciding, but the atmosphere of the practice was good, so I bought a five-times-a-week pass on the spot (18,000 yen a month). That is where I began practicing under Tarik Thami.
On weekdays I would get up around five and be at the studio in Shibuya at six. Four or five times a week. In the Mysore method students practice on their own, and the teacher steps in to adjust a posture or give guidance as needed.
At first I had no flexibility, and postures I had thought impossible slowly became possible as the body opened. After two years things gradually came together, and around 2011 I moved into the second series. Kapotasana, the backbend that appears in that series, took another two years of practicing four or five times a week before my hands reached my toes.
Reaching the heels under my own power came later still — after March 2014, once I had been through the ten-series of Rolfing.
Not everything went well. During Mysore practice I had a sense of my central axis drifting, and a chronic pain in my neck and shoulders that would not improve. That is what turned me toward looking at the body itself.
Through Toshihiro Aramaki, a fellow practitioner, I met the Alexander Technique, and after several sessions the neck pain improved. That is where my interest in bodywork began. Later I met the Rolfer Akinori Ito, and from December 2013 I began receiving the ten-series.
It was much later that I noticed how far my Ashtanga practice leaned into the sagittal plane. That came after I had studied Rolfing and taken up Brazilian jiu-jitsu. I have written about that elsewhere.
The main reason I could keep the practice going was that I could be myself there. Tarik was broad-minded and accepted whatever showed up. He made it easy to talk. There was something of the same quality in Giovanni Felicioni, who taught Phase II of the Rolfing basic training I took in October 2014.
I went to the studio until around 2014. From July of that year I was away for a year traveling around the world, and training in Rolfing in Germany, so I could no longer attend. After that I still went back to Mysore Tokyo from time to time, until it closed on July 31, 2020. In the end my relationship with Tarik ran to twelve years. Now I practice at home.
Going Deeper Within Ashtanga
Even before I stepped outside Ashtanga, I had the good fortune to learn from a number of Ashtanga teachers.
On May 7 and 8, 2010, a workshop with Nancy Gilgoff, who lives in Hawaii. Later that year, from September 17 to 19, a workshop with David Swenson, who lives in Texas and Hawaii. Both teach in the lineage of K. Pattabhi Jois, the founder of Ashtanga.
I also went on Tarik’s retreats. July 17 to 19, 2010, at Fugen-in on Mount Koya in Wakayama. October 20 to 25, 2012, on Boracay in the Philippines. November 22 to 24, 2013, at Nozawa Onsen. All were run by Mysore Tokyo, and it was there that I got to know the other practitioners.
When Tarik was in Mysore, India, teachers from abroad taught in his place: Luke Jordan, Dominic Corigliano, Matt Corigliano, Mark Robberds, Jason Stein, Sonja Radvilla, Manuel Ferreira, Yan Ong, Hamish Hendry. Dominic in particular is one of the Senior Instructors, and his way of teaching — unforced, drawing out whatever was most individual in you — suited me, and I learned a great deal from it.
I also took part in a workshop with Sharath Jois, the grandson of Pattabhi Jois, who took over as director of the Ashtanga Yoga Research Institute after his grandfather died in 2009. It was held as a workshop, and Tarik was one of those who invited him.
So without going to India, I was influenced by a range of teachers. The same was true of the Rolfing training: many teachers had a hand in it before I reached the Advanced Rolfer certification.
I took Tarik’s own workshops as well. On August 30, 2015, “The Basics of Ashtanga Yoga: Tristhana and Vinyasa” drew around forty people despite falling on a Sunday. There was an hour of lecture covering tristhana (drishti, asana, breath), the bandhas, and what vinyasa is for. It was there that I heard that Pattabhi Jois did not say ujjayi breathing but free breathing.
There was a second one on September 13, going through the standing postures one by one.
The First Training Was Yoga Therapy
The record of the forty-five days begins in May 2011.
At Kripalu Japan Yoga of Life, run by Toshiro Miura in Shimokitazawa, I took the three-day intensive in Phoenix Rising Yoga Therapy. May 3, 4, and 5. Plus “Foundations of Meditation” on May 7. A fellow Ashtanga practitioner had recommended it.
In Phoenix Rising you move into a yoga posture with the practitioner’s assistance and approach what is called the edge. The edge is not about going past your limit; it is the boundary where you feel you could go a little further and, at the same time, something is beginning to happen. There you are asked, “What is happening?” The teacher does not supply the answer.
You feel what is happening in the body, put words to the sensation, and notice things for yourself.
Two years earlier, from April to December 2009, I had studied Co-Active coaching through the applied course. It rests on the premise that the client is naturally creative, resourceful, and whole, and has the capacity to find their own answers. Yoga therapy held a very similar idea. What differed was the entrance: coaching begins with words, yoga therapy with bodily sensation.
Those three days covered more than postures. Listening to another person deliberately. Sharing experience. And the boundary between yourself and others.
Boundaries were taught as outer and inner. With an outer boundary you keep a distance between yourself and another person, and you can refuse or permit their contact with you. When your boundaries are healthy, you can get permission before touching someone, and you can take care not to come too close so that the other person feels safe. The inner boundary works to protect your own thoughts, feelings, and actions so that they can function in a healthy way.
Boundaries would not become a theme in my hands-on work until three and a half years later, in London.
Then, fifteen years on, in August 2026, I attended a workshop with the same Toshiro Miura. By then I had studied both Rolfing and Rolf Movement, and the same experience looked different.
What I Saw After Stepping Outside the Style
Looking at the yoga world, a lot of people are attached to their style. I came in through Ashtanga, so at first I assumed it was the good one.
After taking Kripalu yoga I wanted to know how other styles thought. So from July 2012 I enrolled in the teacher training course at Under The Light Yoga School in Tokyo. I received the RYT200 certification in January 2013.
RYT200 is a 200-hour yoga teaching qualification certified by Yoga Alliance, an international body. You can apply for it once you complete a course of prescribed content and hours. RYT stands for Registered Yoga Teacher, and 200 refers to the number of hours.
I chose that school because I thought I would learn several ways of seeing yoga rather than one yoga. And in fact the teachers came from different backgrounds.
Shizuka Gozu from Kripalu Yoga. Keiko Okuno and Yuki Nishioka from Iyengar Yoga. Hiroko Kusuhara and Kranti from Ashtanga. HIKARU from Sivananda Yoga. Kiyoshi Naruse on yoga philosophy. Naoto Nakamura, a physical therapist. And Mayumi Kondo, who was also a fellow Ashtanga practitioner.
But there was something I only found out later.
The training manual used on the course came from Yoga Arts, in Byron Bay, Australia. The school states publicly that it works in partnership with Yoga Arts. Its founder, Louisa Sear, opened a studio in Byron Bay in 1987 and began running teacher trainings in 1994; she studied with Pattabhi Jois and with B.K.S. Iyengar and with Geeta and Prashant Iyengar.
Kranti, who taught the adjustment and asana intensives, completed a two-month teacher training at Yoga Works in Los Angeles in 2004. He studied there with Lisa Walford and Maty Ezraty.
Yoga Works was founded in Santa Monica in 1987 by Ezraty and Chuck Miller. Both had studied with Pattabhi Jois, and in 1992 Ezraty joined with Walford, an Iyengar teacher, to build a training that brought the vinyasa derived from Ashtanga together with the precise alignment of Iyengar.
So the school I chose in order to get outside Ashtanga turned out to be one where the person who wrote the manual and the teachers of my teachers had all passed through Mysore. And two separate schools had each arrived, independently, at putting Ashtanga and Iyengar together.
There was one more layer. Ashtanga and Iyengar both go back to the same man: Krishnamacharya. Both Pattabhi Jois and B.K.S. Iyengar studied with him.
Krishnamacharya held that the underlying principle of yoga is one, and what varies is the method. The method is built to suit the person being taught. So he passed it to Pattabhi Jois in the form of Ashtanga, and to Iyengar in the form of Iyengar. The styles diverged because the people receiving them differed, not because what was being taught differed.
I came to know this through the yoga anatomy course I took with Leslie Kaminoff in May 2013. Kaminoff’s teacher was T.K.V. Desikachar, whose father was Krishnamacharya. I had stepped outside in order not to be attached to a style, and out there the very frame of the style fell apart.
Eleven years later I would write the same thing many times over, from the Rolfing side. Lineages overlap within a single person. Choosing by lineage is not useful. The first instance of it, I think, was here.
What the Teacher Training Covered
RYT200 was twenty-three days across six subjects: four days of TT1, four of TT2, ten of TT3, one of ATIC, two of AKIC, and two of AMIC. The 200 hours include the regular classes I took alongside them.
TT stands for Teacher’s Training, with 1, 2, and 3 corresponding to beginner, intermediate, and advanced levels. The remaining three were intensives: ATIC for Adjustment Technique Intensive Course, AKIC for Anatomy and Kinesiology Intensive Course, and AMIC for Asana Master Intensive Course.
TT1 covered mantra, the basics of yoga, an outline of the Yoga Sutras, diet, breathing practice and meditation, and anatomy. There was also an assignment to keep a record of your daily practice. My notebook begins with the entry for July 31, 2012. Six to eight in the morning, sun salutations through the primary series and into the intermediate series.
Which posture I had reached that day. The difference between stiff days and supple ones. That when the mind is moving, the gaze will not settle.
TT2 covered the origins and schools of yoga, raja yoga and haṭha yoga, the dualism of Samkhya philosophy, and an introduction to Ayurveda. The philosophy lectures had no textbook and were given orally. My notes still carry the questions I was chasing: what am I, what happens after death.
TT3 was the course on teaching. Technique and ethics in teaching, how to build a curriculum, general principles for each asana, adjustment, restorative and prenatal yoga, how to build a relationship with students, safe instruction.
What stayed with me was how ethics were handled. The yamas and niyamas, the classical restraints of yoga, were restated one by one as actions on the part of the teacher.
Non-violence (ahimsa) meant respecting a student’s limits. Having boundaries of your own. Protecting a student’s personal information. Taking responsibility for your decisions. Not bringing personal and negative material into the room. Not discriminating.
Truthfulness (satya) meant presenting your background as it is. Teaching what you practice.
Non-stealing (asteya) meant not abusing your ego because you are the teacher. Not teaching mechanically. Not minding if no students turn up. Not competing with other teachers.
And brahmacharya meant keeping a moderate distance.
The niyamas took the same form. Tapas meant making it possible for students to explore. Svadhyaya meant staying involved and in communication, calling on students and encouraging them. Ishvara pranidhana meant serving students equally and humbly. And making it possible for students to take responsibility for their own practice.
Holding your own boundary while respecting the other person’s limits. Making it possible for the other person to take responsibility. These two would come up again and again, later, in Rolfing and Rolf Movement.
Adjustment
ATIC was taught by Kranti, and the material was a book he had written himself: Adjustment Manual for Yoga Instructors — 21 Essential Asanas (Yoga Books). It is a bilingual book, with a foreword by Lisa Walford, described there as curriculum director of the Yoga Works teacher training.
The content is the skill of touching another person’s body with your hands to bring the posture into order.
At the start of class you say that today’s practice may involve touching the body directly to adjust. You invite anyone who does not want to be touched to say so before class begins or before the posture. Before adjusting, you find out about the student’s weaknesses, strengths, capacities, injuries, and any illness. Over the course of the class you have some form of contact with every student.
Meeting their eyes, touching, saying something. While you are adjusting someone, you keep the whole class in view while focusing on that person. You must not become so absorbed in one person that you leave the rest unattended.
The instructions on touch were detailed. Begin with light pressure, deepen it gradually, then lighten it again as you come out. Do not apply pressure suddenly and throw the person off balance or startle them. Leaving room creates the time in which a student can come to trust you. If you adjust in a posture that requires balance, do not let go until you have confirmed that the student has found their own balance again.
There were principles for verbal adjustment too. Vague instructions get taken the wrong way. Rather than “open your heart to the sky,” use words like lengthen, widen the chest, open the chest.
This was October 28, 2012. It was here that I first learned, in any organized way, about touching another person’s body.
And I was taught that adjustment is best done from the lower body upward. That order came up not only on the adjustment day but throughout the teacher training. Tarik said the same thing about the standing postures. Establish grounding and a base in the lower body, and carry a sense of lengthening in the upper body.
I would go on to learn the ten-series of Rolfing, where the first session is the breath, the second the feet, the third the sides of the body — built up from the bottom. Build the base, then go up. The same order shows up even when the system is different.
Anatomy and Kinesiology
AKIC was taught by Naoto Nakamura, a physical therapist. It began with general functional anatomy, then the limbs, the trunk, and, as kinesiology, an analysis of the asanas. Movement analysis, how risks arise, what to do in an emergency, and prevention.
My notes carry entries on right and left rotation in the horizontal plane, external and internal rotation at the shoulder and hip, and the relationship between the arches of the foot and the tibialis anterior and peroneus longus.
Six months later, on May 25 and 26, 2013, I took Leslie Kaminoff’s yoga anatomy course. The handouts were built around the breath. The three cavities — thoracic, abdominal, pelvic — and how their shapes change on inhalation and exhalation. The fiber direction of the diaphragm and the central tendon. That the pericardium is firmly attached to the central tendon. A list of the muscles involved in breathing, with the diaphragm as the prime mover and, as accessories, every muscle capable of changing the shape of the thoracic and abdominal cavities.
The foot was covered as well. When we stand, we put our weight on a structure that evolved specifically for its relationship with the ground. The structure of the foot demonstrates nature’s capacity to reconcile and neutralize opposing forces.
It is, if anything, over-engineered for a life of stiff shoes and paved surfaces. Because yoga is done barefoot, a great deal of attention goes to restoring the strength and flexibility of the foot and lower leg. And the base of support includes not only the area of the feet themselves but the space between them.
This training with Kaminoff is also what led me to look into the history of modern yoga. I never wrote anything at the time about the anatomy and the breathing. That would not become an article until eleven years later, and it came from the Rolfing side.
Restorative Yoga and Trauma
I took restorative yoga Level 1 on January 26 and 27, 2013, and Level 2 on May 11 and 12, with Keiko Okuno and Mayumi Kondo. The nine basic asanas and their variations, how to observe the body, how to use props for each individual student, how to adjust.
On April 24, 2013, I took a course on yoga for overcoming trauma: eight hours with three teachers, Hidenari Furiya, a psychosomatic physician, Ken Matsumura, and Mayumi Kondo. My notes list post-traumatic growth, Viktor Frankl, Ken Wilber, Judith Herman’s three stages (safety, remembrance and mourning, reconnection), and David Emerson of trauma-sensitive yoga.
That single day became the first point on a line that would later lead to Somatic Experiencing. I did not think so at the time. It took eight years — a one-day workshop on Somatic Experiencing in March 2017, and then the start of serious study in 2021.
That Qualification Became an Admission Requirement for Rolfing
In June 2014 I wrote to the European Rolfing Association. Applying for the basic training required a qualification in manual therapy and practical experience.
So I put forward the 200 hours of my yoga teaching qualification, fifty hours of hands-on work, and my doctorate, and negotiated. The education committee reviewed it and agreed to read the requirement differently. Phase I began in Munich on August 4, 2014.
Twenty-three days of teacher training had opened the door into Rolfing. That said, the part that had been read differently did get noticed. My evaluation for the anatomy week of Phase I was a conditional agreement, and it said I needed more anatomy and more hands-on experience.
The Forty-Five Days End Inside Rolfing
The last four of the forty-five days fell during Phase II. From October 23 to 26, 2014, at Inside Yoga in Frankfurt, a thirty-hour teacher training with David Regelin. The Munich training ran from October 6 to November 26, so I went out to Frankfurt in between.
Those four days left no strong impression. The record of my yoga ends folded inside Rolfing.
Meditation Appears Twice Within the Forty-Five Days
The first time I was taught meditation was on May 7, 2011, in the Kripalu course “Foundations of Meditation.”
I had been taught meditation a few times in yoga classes before and it had never quite landed, so I went without expecting much. Taking it, I found that meditation was something deep and, at the same time, something easy to practice. We did two methods: bringing attention to the breath, and gazing at a candle flame. The object, I was told, can be anything.
I was also taught that there are two kinds of meditation: deliberately raising energy and concentrating it on a single point, and observing what is happening inside you right now.
But the practice did not stick that time.
It began two and a half years later. From November 10 to 14, 2013, I learned a method of meditation at Sarah Powers’ yin yoga teacher training. She said it was worth practicing because it resets the mind. Twelve minutes, morning and evening. On waking and before sleeping, lying on the bed, setting a twelve-minute timer on an app and bringing attention to the breath. It was simple, so it lasted.
The following month, in December 2013, I began receiving Rolfing sessions. Six months after that I started facing my work, and in July 2014 I left the pharmaceutical company and set out to travel around the world. A month after starting to meditate, I found myself naturally thinking about what I actually wanted to do, and that led to the long leave and the journey.
Five days out of the forty-five were the entrance to meditation. Those same five days were also the entrance to the meridians.
I have since studied meditation through several routes: Motoko Saito, Masahiro Ouchi of TaoZen, Hiroki Murakami of Meditation Space AOYAMA, and a class in Omotesando that I attended for a year from June 2017. I also worked with daily naikan and journaling.
Breathing as a Single Line
Breathing practice reached me through several entrances. In order of year, they run like this.
May 2011, in the Kripalu “Foundations of Meditation,” as a preliminary to meditation. 2012 to 2013, in TT1 and TT2 of the teacher training, as a subject. May 2013, in Kaminoff’s course, as anatomy. And in 2015, in Motoko Saito’s course, as prāṇāyāma.
I first met Motoko Saito on August 15, 2015, through an introduction from Hiroki Sato. In September I dropped in on her classes in Tsujido and Fujisawa, and on October 22 I held a practice class in my own session room. The course itself ran over four days: November 3, 4, 16, and 28.
At the same time it was coming from the Ashtanga side as well, in Tarik’s workshops on August 30 and September 13, 2015. Keep the rhythm of the out-breath and the in-breath even. At first there is a sound, but as you keep practicing it becomes quiet enough that the person next to you cannot hear it. And be aware of the bandhas as you exhale; the end of the exhalation is where you feel them most.
Two people taught the same ujjayi breath through different explanations. Tarik came at it from rhythm and the bandhas. Motoko Saito came at it from two points: that narrowing the throat, and so the airway, lets you make a long exhalation without wasted effort; and that closing the neck stabilizes it, so the clavicles and ribs are recruited and the muscles that should be working start working.
And in January 2018, in the Rolf Movement training, I was told that those bandhas were narrowing my range of motion. The word used to translate them — to tighten, to clamp — had become the way I used my body. A comment on something central to seven years of my practice came from outside yoga.
What Came Back Later from the Yoga Side
Of the forty-five days, some things I did not register as a subject at the time have since returned through a different entrance.
I learned the meridians in the meridian yoga course of August 2013 and in the yin yoga training that November. Asanas corresponding to the twelve meridians, and the correspondence between organs and emotions. I set it aside at the time. Five years later it came in from the Rolfing side.
Sitting, breathing, and space I have covered elsewhere, as points of contact between yoga and Rolfing.
Now
I practice at home now, at my own pace. I get up early, put things in order around me, do yoga and meditation, and then the day begins.
Since 2019, alongside Rolfing sessions, I have also been teaching group yoga classes. I have moved from receiving to teaching.
Conclusion
The yoga training comes to forty-five days. Set against eighty-four days for the Rolfing basic training, thirty for Rolf Movement, and twenty-four for the advanced training, that is not a large number of days.
Even so, a great deal came out of those forty-five days.
The first time I was taught about touching another person’s body was the one day on adjustment. The first time I was taught the idea of a boundary between myself and another was the three days of yoga therapy. The first time I was taught the ethics of teaching was the teacher training. Meditation began in the five days of yin yoga, and Rolfing began the month after. And the teaching qualification itself became an admission requirement for Rolfing.
That the school I chose in order to get outside a style turned out, upstream, to run back to the same source, is something I only found out afterward.
The nearly twenty years of practice, on the other hand, cannot be counted in days. Doing the postures in the same order lets you use the body as a fixed point and observe your own changes against it. What you could not do yesterday, you can do today. What was easy yesterday feels heavy today. That habit of observation is, I think, what the work I do now rests on.
Yoga Training (45 Days, May 2011 – October 2014)
Kripalu (4 days / 30 hours)
| Course | Date | Teacher | Venue |
|---|---|---|---|
| Foundations of Yoga Therapy | May 3, 2011 | Toshiro Miura | Kripalu Japan Yoga of Life (Shimokitazawa, Tokyo) |
| Applied Yoga Therapy | May 4, 2011 | Toshiro Miura | as above |
| Yoga Therapy in Practice | May 5, 2011 | Toshiro Miura | as above |
| Foundations of Meditation | May 7, 2011 | Toshiro Miura | as above |
Teacher Training, RYT200 (23 days / 200 hours)
July 21, 2012 – January 13, 2013, Under The Light Yoga School (Yoyogi, Tokyo).
| Subject | Dates | Days |
|---|---|---|
| TT1 | July 21, 22, August 11, 12, 2012 | 4 |
| TT2 | September 8, 9, 29, 30, 2012 | 4 |
| TT3 | October 6 – December 15, 2012 | 10 |
| ATIC (adjustment) | October 28, 2012 | 1 |
| AKIC (anatomy and kinesiology) | November 25, December 2, 2012 | 2 |
| AMIC (asana) | January 12, 13, 2013 | 2 |
Teachers (principal): Shizuka Gozu, Hiroko Kusuhara, HIKARU, Yuka Gasso, Mayumi Kondo, Keiko Okuno, Yuki Nishioka, Kiyoshi Naruse, Kranti, Naoto Nakamura
Workshops (18 days / 100 hours)
| Course | Dates | Teacher | Venue |
|---|---|---|---|
| Restorative Yoga Level 1 | January 26, 27, 2013 | Keiko Okuno, Mayumi Kondo | Under The Light Yoga School |
| Yoga for Overcoming Trauma | April 24, 2013 | Hidenari Furiya, Ken Matsumura, Mayumi Kondo | as above |
| Restorative Yoga Level 2 | May 11, 12, 2013 | Keiko Okuno, Mayumi Kondo | as above |
| Yoga Anatomy Course | May 25, 26, 2013 | Leslie Kaminoff | as above |
| Meridian Yoga Instructor Training | August 18, 19, 2013 | Yoshikatsu Sakazaki, Katsuko Kaneko | Itabashi, Tokyo |
| Yin Yoga Teacher Training | November 10–14, 2013 | Sarah Powers | Shinjuku, Tokyo |
| 30h Yoga Teacher Training | October 23–26, 2014 | David Regelin | Inside Yoga, Frankfurt |
Ashtanga Workshops and Retreats (not counted in the 45 days)
| Event | Dates | Place |
|---|---|---|
| Nancy Gilgoff workshop | May 7, 8, 2010 | TOKYOYOGA Aoyama / Shibuya |
| Mount Koya retreat | July 17–19, 2010 | Fugen-in, Wakayama |
| David Swenson workshop | September 17–19, 2010 | Okubo Sports Plaza, Tokyo |
| Boracay retreat | October 20–25, 2012 | Philippines |
| Nozawa Onsen retreat | November 22–24, 2013 | Nagano |
| Tarik Thami workshop (1) | August 30, 2015 | Mysore Tokyo |
| Tarik Thami workshop (2) | September 13, 2015 | Mysore Tokyo |
Prāṇāyāma (2015, with Motoko Saito; not counted in the 45 days)
| Event | Date | Place |
|---|---|---|
| Prāṇāyāma practice class (16 participants) | October 22, 2015 | Session Room ZERO, Shibuya |
| Course, day 1 (about 12 participants) | November 3, 2015 | as above |
| Course, day 2 | November 4, 2015 | as above |
| Course, day 3 | November 16, 2015 | as above |
| Course, day 4, final (13 participants) | November 28, 2015 | as above |
Articles I Have Written About Yoga
- Yoga × Rolfing Gateway ── Why Is There a “Layer That Cannot Be Reached” Even After Continuing Yoga
- Why Do Breathing Methods Change “the State of the Body” — Pranayama and Modern Respiratory Physiology
- Meridians as a Way of Seeing — Fascia and Meridians Are Connected. How Far Can That Be Said?