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RYS 300 Standards

ollowing are Yoga Alliance’s Standards for a Registered Yoga School that offers a 300-hour advanced training. As of October 1, 2019, an RYS may now offer a 300-hour advanced training without also providing the foundational 200-hour training.

A RYS 300-hour advanced training is designed to build upon and deepen the trainee’s understanding of the fundamental concepts of the practice and teaching of yoga that are generally taught at the RYS 200-hour level. A RYS 300-hour advanced training prepares its trainees to teach principles and techniques of yoga that are more advanced, more detailed, and/or subtler, and the training enables them to teach with greater skill than could reasonably be expected of a RYT 200.

Topics for registered teacher trainings must be relevant to the five Educational Categories as defined below. Registered schools must provide a minimum number of hours of study for each category, and must also provide additional hours of study relevant to these categories, which may be distributed according to the school’s chosen emphasis.

A RYS with an advanced 300-hour training (RYS 300) must incorporate training hours in the following Educational Categories for the 300-hour training:

 

(1) Techniques, Training and Practice: 50 Hours

Minimum Contact Hours: 25 hours
Minimum Contact Hours w/ Lead Trainer(s): 25 hours

This material shall foster an enhanced understanding and experience as compared to the content of your school’s RYS 200 or foundational Techniques, Training and Practice sessions. Topics in this category could include, but are not limited to: asanas, pranayamas, kriyas, chanting, mantra, meditation and other traditional yoga techniques. These hours must be a mix between: 1) analytical training in how to teach and practice the techniques and 2) guided practice of the techniques themselves. Both areas must receive substantial emphasis.

 

(2) Teaching Methodology: 5 Hours

Minimum Contact Hours: 5 hours*
Minimum Contact Hours w/ Lead Trainer(s): 5 hours

Topics in this category could include, but are not limited to:

  • Communication skills such as group dynamics, time management, and the establishment of priorities and boundaries.
  • How to address the specific needs of individuals and special populations, to the degree possible in a group setting.
  • Principles of demonstration, observation, assisting and correcting.
  • Teaching styles.
  • Qualities of a teacher.
  • The student learning process.
  • Business aspects of teaching yoga (including marketing and legal).

*Special Requirement: A maximum of five hours related to the business aspects of teaching yoga may be counted towards the Yoga Alliance Contact Hours requirements for this category if these hours were not included in the RYS 200 curriculum.

The Teaching Methodology category shall cover additional teaching methods and principles, beyond what was covered in your RYS 200 syllabus content. See the example topics below to help clarify the differences between the Techniques, Training and Practice category and the Teaching Methodology category:

Example Techniques, Training and Practice Topics Example Teaching Methodology Topics
The Five Categories of Asana: The trainee will practice and learn the key poses in each category of asana (standing poses, forward bends, backbends, twists, and inversions) and will begin to develop a relationship to both the form and the function of these different categories.

Maps of Alignment: Trainees will achieve comprehension of the alignment maps for each of the five categories of asanas through observation and experience of how the poses in each category share a common foundation, and how to build upon this foundation.

Principles of Demonstrating Asanas: Discuss how effective demonstrations in class can help emphasize an alignment or other focus for the specific pose or sequence of poses.

Learning Modalities: identifying your dominant style, and learning how to teach based on others’ learning styles.

Use of Language and Voice: Lecture and discussion on active vs. passive language and the effective use of each; positive and conscious communication, and habitual speech and communication patterns.

 

(3) Anatomy and Physiology: 15 Hours*

Minimum Contact Hours: 10 hours
Minimum Contact Hours w/ Lead Trainer(s): 0 hours

Topics in this category could include, but are not limited to: human physical anatomy and physiology (bodily systems, organs, etc.) and may also include energy anatomy and physiology (chakras, nadis, etc.). Includes both the study of anatomy and physiology along with its application to yoga practice (benefits, contraindications, healthy movement patterns, etc.).

*Special Requirement: A minimum of ten of the above hours must be spent applying anatomy and physiology principles to yoga.

 

(4) Yoga Philosophy, Lifestyle and Ethics for Yoga Teachers: 30 Hours

Minimum Contact Hours: 25 hours*
Minimum Contact Hours w/ Lead Trainer(s): 0 hours

Topics in this category could include, but are not limited to:

  • Further and deeper study of yoga philosophies and traditional texts (such as the Yoga Sutras, Hatha Yoga Pradipika or Bhagavad Gita) than what was included in your school’s RYS 200 syllabus content.
  • Yoga lifestyle, such as the precept of non-violence (ahimsa), and the concepts of dharma and karma.
  • Ethics for yoga teachers, such as those involving teacher – student relationships and community.
  • Understanding the value of teaching yoga as a service and being of service to others through yoga (seva).

*Special Requirement: A minimum of 2 of the above Contact Hours must be spent on ethics for yoga teachers.

 

(5) Practicum: 30 Hours

Minimum Contact Hours: 15 hours*
Minimum Contact Hours w/ Lead Trainer(s): 5 hours

Topics in this category include:

  • Practice teaching (does not include assisting, observing or giving feedback).
  • Receiving and giving feedback.
  • Observing others teaching.**
  • Assisting students while someone else is teaching.

*Special Requirement: Each trainee must spend a minimum of 5 Contact Hours actively practice teaching as the lead instructor. These hours may include the time during which the trainee is receiving feedback on his/her teaching. Time spent assisting, observing others teaching, or giving feedback to others is excluded from these hours.
**Evaluation or observation of yoga classes outside of the RYS Teacher Training constitutes Non-Contact Hours.

 

(6) Remaining Contact Hours and Elective Hours

All 300 hour teacher trainings must include 300 hours of training hours.

      1. Of the 300 hours, 270 hours must be Contact Hours. (Information on Contact Hours Non-Contact Hours are found in section 7.)
      2. 80 of the 270 Contact Hours are assigned to specific Educational Categories.
      3. The remaining 190 Contact Hours are distributed amongst the Educational Categories based on your training’s focus.

 

(7) Contact Hours and Non-Contact Hours

Contact Hours

A Contact Hour must take place in the physical presence of a faculty member. Content of Contact Hours must be intended for teacher trainees rather than the general public, specifically:

  • The content of these hours advances the education of trainees as demonstrates explicitly through the course syllabus and its Learning Objectives.
  • These hours fall into the normal content flow of the overall training entailing discussion, reports submitted by trainees on their experiences, related homework, projects, or the like.
  • Faculty for these hours meet Yoga Alliance’s faculty qualifications and are designated in the syllabus as training faculty.

Non-Contact Hours

Non-Contact Hours are the number of hours of learning that occur without a faculty member present. All Non-Contact Hours must be relevant to the five Educational Categories. These outside resources should be thoughtfully chosen to support the training.  Non-Contact Hours must be an assigned part of the curriculum and examples of allowable Non-Contact Hours may include:

    • Reading, audio/video or Internet resources that are integrated into the curriculum via reports, class discussions, presentations, tests, or the like;
    • Webinars on yoga-related topics;
    • Written assignments on yoga-related topics that may be counted for all categories except Practicum;
    • Group activities including directed discussion, technique practice or teaching practice;
    • Attending yoga classes outside of the program with the following stipulations:
    • Each class must be evaluated via a written or oral exercise, and
    • These hours may count toward the Techniques, Training and Practice, Teaching Methodology or Practicum categories.

About Sunday morning
Contemplation

Sunday Morning Contemplation is informed by Eastern and Western contemplative traditions. The first, lectio divina has its origins in 6th century Europe. It unfolds in four steps or stages: reading (lectio), reflecting (meditatio), responding (oratio), and silent abiding (contemplatio). Our Eastern inspiration come from the Indian Upanishads (800-200 BCE), where contemplative practice consists of three steps or stages: listening (śravana), reflecting (manana), and meditating (nididhyāsana or dhyāna). Our contemplative practice on Sundays embraces both approaches, and each contemplation will be based on a reading from either tradition.

The texts and teachers I have chosen played a significant role in my life and I believe have much to offer. I will read presellected texts, slowly, with pauses between verses or quotes. The readings will be accompanied by soothing background music. To lessen distraction, I suggest participants close their eyes and listen. However, the screen will display the text so that people can choose to read along or mute the sound and read on their own. If there is time remaining after the contemplative period, participants can choose to either leave or stay for a short discussion.

As a preface to the reading, I will provide a 10-15 minute introduction to the text. When relevant, I’ll review facts about the author/teacher’s life. I will also present a brief explanation of the terms and language encountered in the reading.

Finally, when the contemplation is over, all texts read will be available online to read and/or download at any time on the website.

What I mean by
The Symbolic Life

This website makes liberal use of classical Indian visual art and refers mostly to traditional Indian texts (for example, the Upanishads, Bhagavad Gita and Yoga Sutras) in the courses, seminars, and discussions on offer. However, I am not presenting lessons in Hinduism; in fact, teaching mainstream Hinduism is neither my area of interest nor expertise. Rather, my interest in Yoga and Tantra is grounded in the concrete situation in which we find ourselves, in the places where we arrive and from which we depart. Beginning in the here and now, we will explore the underlying meaning of the symbols, stories, images, philosophies, and techniques found in Indian philosophical texts and practice, in light of our world and our current circumstance. We will excavate the meaning of the aphorisms and teaching stories; the symbolic figures of gods, people, and nature; and the sometimes terse, sometimes poetic, philosophy of the texts. Thus, in referring to the Symbolic Life of Yoga and Tantra, I mean not just the symbols themselves, but the rich explication of life that the symbols represent.

Our lived, concrete situation is wonderfully captured in the Sanskrit word loka, whose ancient meaning is “the world.”  The root meaning of both the Sanskrit loka and the English locate (and local, locale, and location) is identical. In the ancient Indian mind, the world is where we are located, in our current circumstance. Thus, the meaning of the symbols of Yoga and Tantra can occur only in the now, in the places where we find ourselves, and not in any imagined ancient and/or foreign world.

To emphasize our place of origin and return, I use the terms “archetypal” and “symbolic” quite frequently. Archetypal meaning is associated with the universal and collective aspects of human experience—what we intimately share with all others regardless of culture or era or epoch—while symbolic language forms a bridge between the realms of the universal with the culturally specific and local. Symbols are the scaffolding upon which human beings build a world and imbue it with meaning.

Think for a moment of pain and pleasure, sorrow and joy, hatred and love, and greed and generosity—universal experiences that ancient Indian thinkers called the dvandva-s. This Sanskrit term is a combination of two words, or rather, one word spoken twice: the word dva (meaning the same as the English “two”) duplicated. Dvandva is commonly translated as “the pair of opposites” or literally “the two-twos” (dvadva). The ancients who coined this compact symbol gave voice to an archetypal human experience that can be further unpacked to reveal deep insights into the human condition. Once we gain an understanding of the various symbols of Yoga and Tantra, we can further excavate their meaning and the archetypes they convey, and thus gain access to, in a practical and meaningful way, the vision of life experienced by the sages. These insights are available to us and are still relevant today, as are the resilient and adaptable techniques and forms of practice that can help us lead richer and more fulfilling lives