Reflection: Pain, breath and trust

I’ve just finished reading Hell Bent by Benjamin Lorr.  The subtitle reads ‘obsession, pain and the search for something like transcendence in competitive yoga’.  It’s a compelling read detailing the author’s journey and relationship with ‘hot yoga’ or Bikram yoga.  I found myself both intrigued and challenged.


Bikram yoga follows a set sequence of postures, 26 in this beginning sequence, leading to 91 postures.  Performed in high temperatures.  If you become hooked, you will end up body beautiful with a high level of fitness.  And you might suffer a stroke along the way, faint and work through extreme pain in the body.  There are some amazing success stories that seem impossible but I trust the author who has researched ideas, talked with experts outside of the yoga community and literally bent over backwards to ask questions and find answers for his experience and others’ experience of this approach to yoga.

The reasearch on how we interpret pain got me thinking about my experiences of working with clients in pain.  A clinic in Minnesota conducted a study of sixty patients waiting for back surgery.  They took part in a ten week programme focused on strengthening key muscles that support the spine.  Forty six participants completed the study and only three of those went on to have surgery.

The clinic questioned conventional medical wisdom in four ways:

  1. Avoiding surgery: Dr Nelson, the clinic founder and director’ is quoted as saying that 85% of the time the exact cause of pain in the study group could not be determined.  CT scans showed abnormalities in patients but it was discovered that people with no back pain have similar abnormalities on CT scans.  The abnormalities could not be confirmed as the source of pain and questioned surgery as an option.
  2. Intensive rehab: exercise programmes were used to overload the muscle until it failed to work.  At failure, nerve/muscle pathways are activated and the muscle adapts.  The muscles are sore but healing is promoted.  Pain did not need to be avoided.
  3. Specific attention: weakened muscles were isolated for strength work using exercise machines, whilst ignoring the muscles guarding the area.  Often painful areas become weaker due to underuse and the person finds ways to compensate.  This can lead to further weakness and a complicated tangle of pain and issues.
  4. To complete the exercise programme, the patients would experience pain and they needed to accept this was part of the rehab.  Our understanding of pain is incomplete.  The study attempted to educate the patients to understand that ‘Pain actually changes the pain’.  They needed to understand that pain does not mean the same as harm.  Often where the pain is perceived to be, is not where the problem originated.  The pain being felt is in another part of the nervous system.  In addition, surgery on the area of concern will not change the pain because this is not where the pain is being experienced.

The same doctor talks about the positive effects of forward bending and backbending on IMG_3104 Y utanasana arms backvertebral discs.  Discs have negligible blood supply which means a limited supply of nutrients to the disc and removal of waste products from the disc via the process of diffusion.  In a compressed disc diffusion is even more limited.  Forward bends and backbends encourage the diffusion of nutrients from the blood into the discs and ‘are probably the only ways we know of to increase diffusion to the disc’.

This particularly resonated with the author, being a member of the Backbending club.  Lorr describes backbending as awesome: ‘training for the mind: both the deep primitive areas governing pain and the more socially important limbic channels responsible for emotions and fear.  I found this interesting too.  I am often told by clients that they are told not to do forward or backward bending.  This advice needs to be individualised, not  everyone needs to avoid this movement neither should that everyone should do it.

Lorr goes on to describe the effects of his extreme backbending practice: hallucinations, waves of tears, anger, and pulsing headaches are just a few of the many releases that occur as you work.’  Also, ‘To really backbend you have to become intimate with pain, not as an informational entity that raises awareness, not as a warning, but as a phenomenon every time it comes up, and ultimately move through it while it screams in your face.’

This is very different to my experience of yoga and I am not tempted to try it.  The idea of understanding and exploring uncomfortable sensations to see if they are harmful or informative has to be a good thing.  This is a regular practice in talking therapies where clients are given a space to process painful experiences to come to a new understanding or level of acceptance.  Often after bodywork, the client feels more uncomfortable but it has a different quality and a positive aspect.  Tension is often released but the communication between the muscles and the brain is more accurate and clear.

In my role as a bodywork practitioner I regularly listen to people’s stories and watch them sit with physical and emotional pain. Different parts of the person ask for attention; those parts may seem unrelated to the original trauma or perceived thread of related issues.  We are often hijacked by the loudest player of the piece but it can be a distraction as described in the study where a part of the nervous system away from the compromised area is in protest.  Often the first step when working with pain is to be in it and to listen.

yoga_soundI listen to the words.  I listen to the body in my hands.  I listen to the space in the room.  What I am told does not always correlate to what I feel and hear in my hands.  Most of all I listen to the breath.  When the breath disappears, we wait.  The moment a deeper breath is taken there is a change.  The breath mediates and in its honesty leads the way to a healing experience.  That healing comes from the person and their relationship to their place in the world; I am a facilitator sometimes a bystander.  It might be a complete release or just the start of a new journey.  It takes time and trust.  But there is change.

When the body is heard it is often ready to receive touch and movement.  And when the body is ready, how the mind experiences the pain changes.  The relationship between the mind and body may be recalibrated and clarified and then we can begin to understand what is harmful and what is healing.  The mind and body is an important relationship and when separated from one another there is miscommunication and confusion, as in any relationship.  Their mediator is the breath.  Bring the breath to the front of bodywork practices and magic really does occur.

© Yvonne Cattermole

Cores and centres

find your centreWhat is our core and what is our centre?  I often use core and centre interchangeably but in my head, I make two distinctions: my core is physical and my centre is metaphysical.  Whilst they are different, they are related.  This piece of writing is an attempt to explain what I mean when I use these words.  I’ve written, deleted, added … it appears it is a work in progress.  Have a read and let me know what you think.

When we move from our physical centre, we move with fluidity and grace.  When we move from our metaphysical centre we move with integrity and grace.  If we are displaced, we become agitated and tension develops.  A displacement in one centre, affects the other.  Tension in the mind filters into the body and vice versa.  If we have become disconnected through trauma or to protect ourselves from a level of discomfort, we have to mindfully rebuild connections to allow us to return to coordinated beauty.

Different bodywork practitioners and teachers often refer to ‘the core’: working from the core, strengthening the core, feeling the core.  It is a complicated system providing stabilisation and movement.  The core is located at the body’s centre of gravity and is where all physical movement begins.  (I am aware that not all practitioners work with these concepts and you may have your own understanding/visualisations.)

spineStructurally the core is considered to be the part of the skeleton that makes up the lumbar spine, pelvis and hips (the lumbo-pelvic-hip complex) as well as the thoracic and cervical spine.

There are twenty nine muscles with attachments to the lumbo-pelvic-hip complex.  These muscles are also part of the ‘core’.  The muscles form two systems for either stabilisation (in the trunk) or movement (trunk and legs).  These two systems need to work together to distribute weight, absorb force and allow movement.

The quality and state of the muscles is important.  Imbalances in muscle strength and their recruitment can create strain and discomfort which leads to increased tightness and weaknesses.  Imbalances may be caused through lack of use, repetitive and habitual movement, poor posture, illness and stress, also trauma through sport or accidental damage.  As well as lack of comfort, muscles become tired (we become tired), as the wrong muscles do the wrong jobs.  Global muscles or muscles of movement start to stabilise by ‘locking on’.  They are doing work they are not designed to do.  Muscles can adapt to get you through the day but it is not sustainable.  Whilst some muscles become overworked, others are not used and weaken.

The following thought experiment illustrates what happens when we use global muscles for stability.  How do you feel in your mind and body at each stage?  Take half a minute or so to be at each stage:

  1. imagine walking on an even, stable surface …
  2. now change the walking surface, for example, walking on the deck of a boat, soft sand or a pebbled beach …
  3. finally, return to the first visualisation …

In order to walk on unstable surfaces, we make many adjustments.  It does not take much imagination, to feel the concentration required and sense the tension developing in the muscles, as well as the outstretched arms and tentative footsteps mimicking the uncertain mind.  Those tired muscles have become stabilisers as well as being required to move you.  Stabilisation is not their job but they will attempt to do it.  It is also clear that the muscles are not separate to our being.  We do a good job of separating out parts of the body, as though the bits that don’t work are not a part of us.

In summary, the core needs to be stable in order for us to move efficiently, avoiding strain and fatique.   Our core has a ‘centre’ of stablising muscles which work in concert with larger global muscles.   When we use global muscles to stabilise, we take ourselves away from the core and centre and the effect is tiredness on all levels, leading to discomfort and vulnerability.

Coming back to our metaphysical centre all the above applies.  Afterall we are holistic beings, a whole organism.  We can become chronically tired which often results in our moving away from our metaphysical centre too.  The response to find comfort is commonly a physical one to ignore or over-ride symptoms:

Consider these possible responses to feeling tired:

  1. I’ll have a coffeemuir
  2. I’ll have a rest

Or possible responses to feeling stressed:

  1. I’ll have a glass of wine
  2. I’ll meditate


The scenarios I’ve written are my own but they are not unique to me; tiredness is my main de-centring influence.  It affects my physical core and my metaphysical centre.  I can override it by ingesting false adrenalin or I can give be kind to myself and rest or come back to a single focus.

In homeopathic teachings, symptoms are a call from the soul that attention or change is needed.  The first symptoms of dis-ease are minor and physical.  Have you been in the position where you have been exhausted but you ignore it?  Perhaps you develop a cold and work through it.  It might be ok or you it develops further and you have to stop because it ‘goes to the chest’ or you experience deeper symptoms elsewhere.  Once we are well, we often return to the same routine that made us unwell, forgetting or choosing to forget that our lifestyle choices made us susceptible in the first place.  And the cycle begins again.

Centres and cores are important:

They allow our deeper selves to be nurturing and cultivate a holistic approach to self-care.  When we can care deeply for ourselves then we can care for others.  Yoga is not a system to enable us to withdraw into our own centre and ignore the outside but a practice that allows us to be in our centre and available to others.  This is true of most therapeutic work.  Life is relationship.

When I am in my centre, I am strong and knowing – both physically and in myself.  Discomfort and desires are fleeting distractions.  I can be in relationship and know where I end and the other begins.  Their projection of the world does not influence my understanding of me.  I also am aware of my projections and expectations.  I am responsible for my thoughts, my words and my actions.  Blame and judgement can be put down.  It is liberating.

My connection to centre is sacred and sometimes elusive.  It is a personal journey.  A teaching passed to me by my teachers was that of axis and form.  The axis is our centre or core and the form is the shape we make.  In yoga philosophy, the axis and form is described as purusa and prakrti.  Purusa is constant in the universe and ourselves.  It does not change and is immaterial, elusive, it cannot be described.  It can be translated as the ‘dweller in the city’.  Prakrti is everything that is material, it is in constant flux.  It is the ‘city’.  We have practiced yoga with the idea that the inhale takes us into our shape (prakrti) and the exhale returns us to centre (purusa).  I have invited you to discover your own relationship to centre.

One argument for purusa’s existence is that if we are aware of change and flux (prakrti) then something must be constant for us to know there is change.  It is this argument that clarified purusa for me.  In the stillest moments of meditation, when I am absorbed, it is amazing.  Unfortunately, those moments are rare and I am not steady enough to just stay there, I notice that ‘I’m in it!’ and with my attention distracted, the moment is gone.

Does any of this resonate?  I hope it makes the yoga classes/lessons clearer.  It also gives some insight into how I offer bodywork whether that is reflexology, massage or reiki.  I enjoy exploring these ideas and putting them into my life is the practice.

Looking forward to more discussions with you

Blessings, Yvonne

bodywork: the pelvic girdle

Last Saturday I found my way to a secret garden (Kingwell Walled Garden, Timsbury) to attend a workshop with Markus Heimpel.  Markus is a practitioner and teacher of shiatsu and an important influence in my life. Spending time witkingwell-walled-gardenh 8 shiatsu practitioners was interesting in itself.  The day was open to all bodyworkers and I felt very honoured to be invited to work with this group; finding workshops about Thai massage which resonate with how I work is a difficult task.

The day was spent exploring the bony contours of the pelvis, acknowledging the shape, the support and the space it offers us.  This was done through touch, discussion and pelvismovement.  Our attention is often drawn to neck and shoulders to relieve tension.  Focusing on the pelvis, I became acutely aware of the tensions in this area.  Muscles from the back and the legs attach to the pelvic bones, creating different forces through the girdle. For example, several key muscles of the hip joint, including the gluteus maximus, iliacus and piriformis, insert onto the surface of the sacrum and pull on the sacrum to move the leg. The muscles respond to postural habits as well as active movement.  This central part of the skeleton can have a profound effect on our sense of centre, whether we feel light or heavy both physically and emotionally.  Its orientation affects the shape of the back, how we carry our head and the motion of the legs from hip to knee to ankle.  A slight twist or tilt ripples up through the body to affect the shoulders, again feeding into the neck as our evolutionary requirement to keep the eyes level with the horizon kicks in.

Experiences in adolescence, intimate relationships, pregnancy and childbirth can be held in the pelvis. Those experiences can be positive and/or negative.  As a bodyworker, I attract clients with physical issues however it is rare that discomfort or pain is not felt in the mind and emotions.  The held emotions of the pelvis need a safe space to be released. Some physical examples of emotional tension you might be familiar with are the tight neck after a difficult interaction or the twisting of the solar plexus when you are anxious.  Working with the body gives insight to subtle aspects of a person.

sacrum-keystone1Within the pelvis, an area I do focus on regularly is the sacrum – the keystone of the pelvis.  If you place your hand at the base of your (lumbar) spine so the hand curves around your bottom, you will mirror the triangular shaped sacrum in the palm of your hand, tapering down to the coccyx.  The joints between the sacrum and the ilium (the winged pelvic bones) are called the sacroiliac joints.  Many ligaments bind the sacroiliac joints together tightly to reduce motion and solidify the pelvis.  The female sacrum is shorter, wider, and curved more posteriorly than the male sacrum to provide more room for the passage of the baby through the birth canal during childbirth.

The sacrum also surrounds and protects the spinal nerves of the lower back as they wind their way inferiorly toward the end of the trunk and into the legs, including the sciatic nerve.

Taking the time to consider the role of the pelvis in our bodies has reminded me of all the reasons for paying it attention.  It can have a profound effect on our wellbeing as it impacts on where we feel our centre, how we walk, how we carry ourselves and find our structural integrity, how we connect intimately with a partner and how we carry our children.

The name sacrum honours this part of the body beautifully so to finish my reflection here are some ideas about the naming of this bone:

  • Roman: os sacrum = the holy bone
  • Greek: hieron osteon = holy bone; hieron is also a temple, in this case the temple that held the female reproductive organs
  • The afterlife: the sacrum is usually the last bone of a buried body to rot. It is suggested that the ancients believed the sacrum to be the focal point around which the body could be reassembled in the afterlife.
  • A sacrificial vessel: there is some archeological evidence to support the use of the sacrum as a vessel to hold the sacrifice in ancient sacred rites.

© Yvonne Cattermole

The Quality of Self-Care by Yvonne Cattermole — Bristol College of Massage and Bodywork

This weekend was my first experience of the MTI conference. I was looking forward to meeting other members as well as attending and presenting a workshop. Cardiff Met University is a great venue with the added bonus of being an hour down the road! The keynote speech from Darien Pritchard was thought provoking and entertaining…

via The Quality of Self-Care by Yvonne Cattermole — Bristol College of Massage and Bodywork

Thoughts on Thai Massage & Energy

Thai medicine has both folklore and science at its centre. It has also been influenced by ideas from Indian and China. I have been looking at the energy model for Thai medicine and realise there is no one comprehensive teaching of this area.IMG_2982 TM supine hs stretch.jpg

In researching Thai sen lines to try to separate out the different ideas that are Thai, Chinese or Indian, the confusion between the different theories and within teaching sen becomes apparent. In cultures where traditions are taught orally, there will be differences in the detail but I feel the intention of energy work is universal. Finding the balance between working intuitively and working with the head is an important relationship to experiment with. We need to be grounded in our work but open to the possibilities that a healing journey offers. Journeys do not always follow maps but that does not make the map less valuable. Intellect and intuition allow for knowledge and creativity to inform one another.

Currently I am being guided by the Encyclopedia of Thai Massage by Dr C Pierce Salguero and David Roylance for information about Thai medicine and philosophy. Salguero and Roylance have immersed themselves in Asian medicine and spent time in Thailand and America, studying and researching this discipline. Some of their ideas may contradict other teachers but I feel there is scope to remain open as Eastern ideas become more readily available. I suggest focusing on one approach and using this as a personal foundation from which to consider others.

Thai massage has both a muscular skeletal and energetic approach. When working with one aspect, you are working with the other. Thai massage is part of a much larger healing Thai medicine philosophy.  I am finding that ideas can be used from other philosophies to illustrate the general approach of energy work.  There is a strong correlation between Indian nadis and marmas and Thai sen and acupressure points. There are also similarities to Chinese meridians and acupressure points.

What are sen?

The Thai sen begin at the naval and end at the orifices or extremities of the body. Each part of the body the individual sen pass through will be affected by techniques used to encourage energy flow through the particular sen worked. Through the application of soft tissue techniques and passive stretching, increasing circulation and mobility, Thai massage aims to rebalance the physical body and energetic body; and from this space, healing at other levels may well be experienced and observed. There are many pathways through the body. The number often quoted is 72,000 which is a symbolic number meaning ‘more than we can count’. We focus on ten main channels or sip sen.

sen salguero
Sip Sen, The Encyclopedia of Thai Massage, Salguero & Roylance

When a person is balanced and experiences ease in the body and feels their energy levels are constant, energy (lom) flows uninhibited through the sen. In India, energy is called prana. One definition of a yogi, is a person whose prana is contained. When our energy is not contained, it is not available for day to day activities and ultimately our health and vitality diminish. Thai massage, like yoga, can help to create the conditions to allow displaced energy to become embodied, returning us to a more balanced and vital state.

Blockages to energy flow result for a variety of reasons, eg sprains, injuries, repetitive stresses (emotional and physical), poor diet, unhelpful enviromental factors. Releasing blocks in sen is possible using more general massage techniques as well as specific use of palms, thumbs and elbows.  A Thai massage can focus on all the muscle groups which will access all of the sen by the end of the massage. A more therapeutic approach may be to focus on one sen for a particular effect, following the path of specific sen through the body. Using simple techniques and working with an energetic intention can produce excellent results on more subtle levels.

Acupressure points are found along the sen and can be accessed specifically to stimulate or dissipate energy and to energise the whole sen line. Working with the thumb, perhaps the elbow, we try to locate an area that has a different sensitivity and may feel achey or sore to the receiver. The practitioner may experience a pulse or feel a vibration. Although these points have an increased sensitivity, working them is usually welcomed by the receiver, providing there is less intense preparation before deeper work, ending with a nurturing integration of the work by warming down the area with softer pressure.  There are many acupressure points to access and they are a valuable tool when working with an energetic and a muscular focus.

Working with energy

I believe that all therapies are working with the same energy and intention but a different intellectual model. However you approach energy work, the most central and important practise is intention. The knowledge of where points are and how lines run through the body is secondary to being in relationship with another person. Our focus when working in this way is to cultivate a space where practitioner and receiver can share an experience that is intuitive and nurturing. Within the interaction, both beings are separate and maintain personal and physical boundaries, knowing where one ends and the other person begins.

When working with the subtle techniques of energy work, faith and trust are important factors; connecting with energy can encourage affirmation but also vulnerability. In the shared space, there are different experiences. It is important to stay open and realise that whilst you are on a shared journey, your perceptions and sensations will differ as will your interpretation. We all come with our own story and ways of seeing the world.

It is a gift for both to have the space and time to be.   Whilst the practitioner-client relationship needs to be honoured, each person can decide what is or what is not shared. It is often appropriate to stay with one’s own experience rather than colour it with another’s perception.

What do you think? … Even better, what is your experience?

Thai Foot Massage

I made my way to Kent to study TFM with Simon Piers Gall.  It was a great day but I came away unsure of how to implement this therapeutic approach into my practice.  It is very much taught as a routine and the teachings I have received bring focus to the individual.

I have incorporated some of the techniques into my reflexology sessions with mixed effect.  When I used the techniques on a long standing client last week, she left the room wired and jangled.  Gone was the meditative balancing power of reflexology.  I was not sure if this was the techniques themselves or my approach!  Today, a lovely friend and fellow practitioner agreed to a session of purely TFM.  I spent some time preparing for the session and halved the number of techniques employed.

TFM uses a short cigar shaped stick to work the reflexes on the foot.  I used it on the first foot, however, I wasn’t sure about using this tool.  On the course, I asked for less and less pressure and it was questioned if I was gaining any benefit.  I felt I was, I could feel a deep connection.  What was missing for me today, was the feedback I receive through my hands and fingers.  So for the second foot – no stick!  And guess what – a definite preference for receiver and practitioner.  The stick became a block between us.  This is perhaps because of my lack of confidence around its use but I do not feel inclined to practice in order to overcome it.

One difference cited between reflexology and TFM is the changes in pace.  There are more techniques to be used and the approach works from the toes up to the knees.  It really opens the body’s energy pathways and integrates the work on the foot with the rest of the body and mind.  The session had moments of relaxation and stillness and then stimulation.  The end result was deep relaxation whilst feeling energised.

I really enjoyed the session!  Looking forward to more!


Thai massage bodywork for antenatal and postnatal care

Thai massage is both a remedial and therapeutic massage. This form of bodywork is growing in popularity but is still misunderstood. I hear stories of being forced into unnatural positions or practitioners walking up and down the back. Asian bodies are amazing for their ability to bend and relax into remarkable shapes. Generally, Western bodies need a little more care. A good Thai massage can encourage flexibility, relaxation and balance and for some the experience is likened to yoga practice. It can support yoga practice and educate the receiver about their body, creating a new awareness of what is possible, what is useful and what is less useful. You can walk onto the futon feeling scattered and out of balance and step off the futon feeling grounded, taller and centred.

The technique: Thai bodywork uses sequences of soft tissue pressing and stretching and joint mobilisation. Sequences are unhurried and flowing. Considered deep tissue techniques are also incorporated for specific attention to muscle groups. This does not have to be painful. In fact, I have strong views about it not being painful. If your body is uncomfortable, why would pain be helpful? The body responds to being nurtured.

When pregnant: Techniques are easily adapted to provide a relaxing and effective massage. Working on the futon provides a safe and grounded space to release tension from tired muscles, encourage a sense of calm and improve circulation. The combination of acupressure and gentle stretches encourages openness in the body and mind. We also work with the breath which has a powerful effect on our emotional and physical wellbeing and is good preparation for labour.

The body becomes more flexible in pregnancy due to changes in hormones. If you attend a movement or exercise class, you may find you are able to access new shapes and positions. However, it is a common experience that the main belly of the muscle does not release and remains tense. As you lie on your side on the futon, I will use different techniques to release the whole muscle and work safely to encourage mobility. This is a nurturing space for you and your baby; it is a time to relax and tune in to your body and sense of self and be with your child. As pregnancy progresses, finding comfortable positions to sleep can be challenging, a good massage should facilitate rest at night. The more spaces we find in pregnancy for true relaxation the more easily we access this space during labour and parenthood.

Once you have had your baby Thai massage can support you in recovery from pregnancy and the new demands of having a young baby. The most common reason for seeking massage is shoulder aches due to feeding positions, whether that is the breast or the bottle. If childcare is difficult, bring your newborn with you. It may be that we focus on the feet and I will combine Thai massage with reflexology. We can see what happens at the appointment. Sometimes babies love the space … sometimes we have to rearrange!

The energetic philosophy: Thai massage is centred on the premise that flow and balance of energy or lom is necessary for health and healing. Lom flows through sen (as chi flows through meridians or prana flows through nadis – it’s all the same thing, just different names). Any disruption to the flow of energy will affect physical, mental and emotional processes, leading to pain and disease. Using palming and thumbing techniques on the main sen channels releases any blockages or stagnation, for example, leg pain and cramps are considerably eased through pressing and stretching muscles making them more receptive to energy flow. We can also access acupressure points for deeper focused work. Some acupressure points are useful for birth preparation. What we choose to work with will depend on the stage of your pregnancy.

The physical theory: When muscles are tense they contract, whether you are mobile or static. This can occur through repetitive movements, lack of use or emotional tension. The result of this is progressively restricted movement and the onset of stiffness, aches and pains. We often believe this is inevitable, but it may be avoidable with the proper care and attention. Often back pain is caused by muscular tension rather than skeletal irregularities; the shortened muscles pull on the vertebrae and tension runs through the spinal cord, creating back pain, neck pain and headaches. Thai bodywork releases muscle tension and balances energy levels, leading to flexibility and strength in the muscles which allows freer movement of joints. Changes may be subtle but are often long lasting.

The practice: I work on a futon which offers a space to work with more dynamic movements. Before we start, we will discuss the focus of your massage and I will ask you about your story to allow for a holistic and individualised approach. I work through clothes so please wear something comfortable and light, natural fibres are best.

I always encourage clients to come for a course of massage. A single appointment is lovely but a course is amazing! I offer a reduced price for the fourth appointment of your first course of Thai Massage:

One hour £45; 90 minutes £65; Two hours  £85
Four appointments to be used over 8 weeks: 3 appointments @ £45; 4th appointment @ £35

Concessions available on an individual basis – please contact me to discuss

The Therapist: I began my yoga journey with my first pregnancy in 1997. Since then I have trained in reflexology, Thai massage, yoga (class teaching and individual lessons) and reiki. I teach Thai Massage for Bristol College of Massage and Bodywork and am part of their teaching team for Anatomy, Physiology & Pathology.

Availability: I am available at Yanley Court, Long Ashton, from Monday to Friday. See my website for more details or call 07954 416194 for a conversation