My Current Assessment of the New Pfizer/BioNTech COVID-19 Vaccine

My Current Assessment of the New Pfizer/BioNTech COVID-19 Vaccine Nina Zolotow By Dr. Brad Gibson
It was quite a welcome surprise to learn that the Pfizer/BioNTech COVID-19 vaccine (BNT162b1) is showing greater than 90% efficacy in preventing SARS-CoV-2 infection. This vaccine is one of several mRNA-based vaccines that were recently in phase 3 clinical trials, including the one from Moderna. The questions now on everybody’s mind are: Is it safe? And when will it become available? 

The safety data for this vaccine will be more fully detailed in their FDA filing and follow-up publication, which we can expect approximately a few weeks from now. However, there are several things that are already known about this vaccine. First, there appears to be good production of neutralizing antibodies as well as a good T-cell response, both critical for an effective vaccine. Then, the vaccine is easy to manufacture but difficult to distribute and administer. Messenger RNA (mRNA) is highly unstable and has to be protected in some type of micro particle, a lipid nanoparticle in the Pfizer vaccine. It requires very cold storage temperatures to keep it from degrading and must be thawed, dosed, and injected into the patient in a hospital/clinic setting where they have the proper infrastructure. 

To understand the safety issues, it’s helpful to know something about the type of vaccine this is, one that uses a brand-new technique. Instead of consisting of a weakened version of the virus, this is a mRNA vaccine. Here’s how it works: The mRNA encodes the receptor binding domain (RBD) of the SARS-CoV-2 spike protein, which is a key protein the virus uses to attach and invade host cells through our ACE-2 receptor. Once the mRNA is transfected into the host cell, it is translated by the host cell to produce the viral spike protein RBD, which gets shuttled to the cell surface where it can be recognized by our immune system. Because this mRNA is only transiently expressed in your host cells it is inherently non-infectious, so the safety concerns are small. In addition, Pfizer/BioNTech appear to have tested the vaccine in a broad spectrum of subjects of different ages and races Finally, the adverse effects appear to be mild to modest, with symptoms not unlike what some people experience with the flu vaccine, such as soreness at site of injection, fatigue, mild fever, and/or nausea. So, all good news so far, but more details should emerge in the next few weeks that should provide more clarity on safety and efficacy. I’ll report back later as these details become available.

Details about its availability are only now coming out, but although 10-20 million doses are expected before the end of this year, it probably will not be widely distributed until March or April of 2021.


Brad Gibson, Ph.D., is our behind-the-scenes scientific consultant, who still writes very occasionally. As a former Professor at the Buck Institute for Research on Aging, Brad's work was focused on understanding the biological and chemical processes that are common to both age-related diseases and aging. Prior to that he was a Professor of Pharmaceutical Chemistry at UCSF from 1985-2000, where he worked on various biomedical research projects including infectious diseases and structural biology. Brad joined Amgen in 2016, a California-based biotechnology and pharmaceutical company, where he is currently a Director of Therapeutic Discovery. Brad received his PhD in Analytical Chemistry from the Massachusetts Institute of Technology in 1984 and then took a postdoctoral fellowship in Chemistry at Cambridge University in England before joining the faculty at UCSF in 1985.



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The Best Tips for a Safe Yoga Practice

The Best Tips for a Safe Yoga Practice
In recent years, yoga news and journalism has focused extensively on whether or not yoga can lead to physical injuries. This passionate conversation about the safety of yoga has led to yoga blog sites that are now flooded with articles containing information on how to align and protect your body during an asana practice and how to prevent yoga injuries. While there are no promises in yoga or life, there ...

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Anger is a Signal

Anger is a Signal Nina Zolotow by Nina
Signal Series by Yuri Zlotnikov
Although we tend to consider anger a “negative” emotion, it’s actually a healthy signal that alerts us to a potential threat. My friend Dr. Scott Lauze, who is both a psychiatrist and practitioner of mindfulness meditation, says, “The way I think about it, anger is a normal response to certain situations, even a healthy one, and expressing that in a skillful way is normal and important.”

Anger can signal there is a potential threat that is physical, emotional, or both. And the threat could be to the well-being or survival of yourself, of others, or even of an organization, a community, or country that you care about.

Generally, expressing anger in a skillful way means bearing the yamas in mind as you respond, particularly the yama ahimsa (non-violence), which is the number one yama in every yoga text, as well as satya (truthfulness). But the skillful way to respond to your anger also depends on the particular situation. Sometimes the threat is real and reacting to it by working to find a possible solution to the problem can be the best response. In Real Change, Sharon Salzburg says:

“When an interaction, person, or experience makes us angry, our bodies and minds are effectively having an emotional “immune” response. We are telling ourselves to self-protect, the same way blood rushes to the site of an insect bite. It is often anger that turns our heart-thudding distress into action, that pushes us to actively protect someone’s right to be happy, to be healthy, to be whole.” —Real Change, page 59

So, anger at a real injustice or threat is not only a healthy response but it can lead to beneficial acts and even to social activism.

But other times, anger can be triggered automatically due to deep patterns of behavior created by previous experiences you’ve had. Charissa Loftis says that she experienced anger on a regular basis when interacting with her family because of these types of patterns:

“I grew up in a home marked by PTSD, alcohol abuse, and depression. These issues heavily influenced our interactions with one another, and over the decades, those interactions shaped our habits and familial roles within the family.”

In situations like these, the automatic anger you respond with, while natural, might be clouding the issues for you, preventing you from finding a new way of navigating the situation. In that case, a skillful response might mean taking a different tack. If the situation is one you want to improve, you might cultivate compassion for all those involved in the conflict. This is what Charissa did. She started by practicing compassion for herself, which led her to be able to cultivate compassion for her parents, especially for her father who was a Vietnam War veteran. This, in turn, created an opening for her to see her family situation from a new perspective and to changing her actions accordingly, leading to a positive outcome for the entire family (see Dissolving Family Related Anger for her story).

But when a situation is dangerous for you and there is no workable or healthy solution, the skillful response could be to walk away.

Another potential pitfall with anger is holding on to it for too long, leading you to cycle again and again through the same negative feelings and painful memories. This form of anger is called resentment. Resentment not only doesn’t resolve the conflicts you are reliving, but it can also cause you to experience, as Sharon Salzburg puts it (Page 59), “emotional bondage.” Dr. Lauze describes resentment this way:

“We keep that little burning ember of anger alive and fan the flames from time to time. But, like a mentor told me, resentment is like lighting yourself on fire, hoping the other person dies of smoke inhalation. It ends up hurting us more than it hurts the other person, who frequently has forgotten all about the precipitating event and has moved on and has no idea you are harboring the resentment.”

For resentment, there are many different techniques that you can use to “let go” of your anger so you can move on. See Letting Go, Part 1 for some ideas.

What if, in the midst of anger, you can’t tell what the most skillful response would be? In the moment, see if you can take a deep breath and stop for a “precious pause,” as Patricia Walden calls it. This may give you a brief window in which to assess your current situation before simply reacting. If you have more than a moment, focus on your exhalation. After each inhalation, exhale consciously and deliberately, maybe even making a "positive" sound as you do so. These conscious exhalations may calm you down a bit and, as Iyengar yoga teacher Jarvis Chen explains, because anger makes your diaphragm tight, conscious exhalations can also help release that constriction.

If you have more time, you can use your yoga practice to cool down from the heat of anger. Yoga stress management practices, such as supported inverted poses, restorative yoga, and guided relaxation, can dial down your fight, flight, or freeze response, which in turn can help you think more clearly. See Stress Management for When You're Stressed for several ideas. However, if you're feeling too worked up for quieter practices, Jarvis suggests starting with active yoga poses, especially those that get you out of your brain and into your body, such as Downward-Facing Dog pose, Standing Forward Bend, and even Handstand, if you do it. Then you can move on to one or more of your favorite stress management practices. 

When you're ready, you can also practice one or more sessions of self-enquiry (tarka) to delve more deeply into the reasons for your anger. I’ll write about self-enquiry in the future, but for now I’ll end with a quote from Dr. Lynn Somerstein, who is both a yoga therapist and a psychoanalyst, and who describes herself as an “anger expert” because she grew up with people who were angry all the time and whose retaliatory rage caused her to hide her angry feelings.

“Yoga brings you closer to your body, feelings, and mind. Thich Nhat Hanh said it best, “Breathing in, I know I am angry. Breathing out, I know that the anger is in me.” The first step is to recognize and befriend your feelings, and then ask yourself why and how you are angry. Know that you are human, and the person you’re angry with is human, too.” —Dr. Lynn Somerstein


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Using Essential Oils to Enhance Your Mediation Practice

Using Essential Oils to Enhance Your Mediation Practice
Meditation can be challenging, especially when you need it the most. Fortunately a few drops of essential oils can help you get the most out of your meditation practice. There are many aromatherapy essential oils  that can reduce stress and tension, boost your focus and concentration, deepen your breathing, and help eliminate negative thoughts. We have found ten essential oils that you can use individually or in a blend to make ...

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Interview with Charlotte Bell about Yoga, Mindfulness Meditation, and Breast Cancer

Interview with Charlotte Bell about Yoga, Mindfulness Meditation, and Breast Cancer Nina Zolotow by Nina
Beautiful World by Rene Magritte
I've been admiring Charlotte Bell, yoga teacher, author, and editor, from afar for quite a long time. I especially love the posts she has written for the Hugger Mugger blog over the years. Recently, because I wanted to learn more about mindfulness meditation and I knew that Charlotte was a long-time practitioner of mindfulness meditation as well as a long-time yoga teacher, I gathered up my courage and asked her if she wanted to talk sometime! To my delight, she agreed, and after a very stimulating conversation, I asked her if she would do written interview with me about how her long-time experience with meditation helped support her through a recent bout of breast cancer. I'm leaving it unedited because, as always, Charlotte has many important things to say.

Nina: Tell us a bit about yourself and what your life was like before your breast cancer diagnosis.

Charlotte: Before my cancer diagnosis, my life was extremely busy. I managed Mindful Yoga Collective, taught weekly yoga classes, wrote a monthly column for Catalyst Magazine, worked a part-time job doing social media and writing Hugger Mugger Yoga Products’ blog, and edited all the content on Yoga U Online. I also play oboe and English horn in the Salt Lake Symphony and at the time, played in a chamber folk sextet called Red Rock Rondo, which is still technically together, but is currently dormant because of all our other projects.

Nina: Why did you decide to study Buddhist style mindfulness meditation in addition to yoga, and what role did your meditation play in your life?

Charlotte: I was first introduced to vipassana meditation at a yoga retreat at The Last Resort in the Cedar Breaks area of Southern Utah. At the retreat, we practiced vipassana three times a day. After the retreat, the teachers, Pujari and Abhilasha Keays, felt I was ready for one of their five-day silent vipassana retreats. I couldn’t attend that year, but decided to take a deep dive the following year and attended a retreat in January of 1988. 

I definitely didn’t take to meditation immediately on that first retreat. In fact, I spent the first three days plotting my escape. (The Last Resort was only accessible by snowmobile in the winter, so my plans had to be somewhat elaborate!) 

On the evening of the third day, I went to the bathroom to brush my teeth and to prepare for bed, still feeling enormous frustration, but still trying to be mindful. As I reached for the doorknob to the bathroom, I felt the movement of my arm; the cool smoothness of the knob; the process of turning it; my biceps flexing as I pulled the knob toward me; and the intricate movements of my body as I walked through the door. The experience was exquisite. It was as if I was turning a doorknob for the first time in my life. 

It made me realize the richness—and the importance—of being mindful, of even the most pedestrian of life tasks. The next day, I fell into a state of peace that I couldn’t have previously imagined. Of course, that gave way to the usual monkey mind later on, but a seed of possibility had been planted that made me see the value of practice.

Since then, mindfulness has been an essential part of my daily practice. I’ve gone through periods of practicing 20 to 30 minutes, and currently practice 60 minutes a day.

Nina: What happened when you were diagnosed with breast cancer? How were you feeling? 

Charlotte: I received my breast cancer diagnosis on the first day of an 18-day metta (kindness)/vipassana (mindfulness) retreat at Spirit Rock Meditation Center in 2016. I had had my annual mammogram 12 days before the retreat. A week later, the clinic called me back because they wanted to check something that they thought could be suspicious. I had an ultrasound and needle biopsy two days before leaving on retreat, and the timing worked out that the first day of the retreat would be the day they got the biopsy results back.

When I first heard the words “invasive ductal carcinoma” I felt an immediate shot of adrenaline. This lasted through the day. My partner was on the retreat with me. Since the retreat was silent, we had decided beforehand on a thumbs-up or thumbs-down signal for me to let him know the results. I gave him the signal when we were in the meditation hall, preparing to sit in the afternoon. I remember being more concerned about his response than my own during that meditation. 

Nina: You told me that your long-time meditation practice was really helpful during this time. Can you let us know how? And what did you practice during this period?

Charlotte: The day of my diagnosis was the first day of the nine-day metta portion of the retreat. I consider this to be fortuitous. I had practiced metta regularly and on long retreats for years, so I was aware of the way that metta can soften the edges around pain and difficulty. But a cancer diagnosis was completely new territory for me. Fortunately, the retreat managers allowed me to use the phone in the office to make the necessary appointments for after the retreat so that I could hit the ground running when I got home, and I could be confident that I’d done all I could. That way, I could let go of worrying about details and focus on practice.

After 28 years of practicing metta, this retreat was the first time I felt compelled to do a lot of kindness practice for myself. In metta practice, you traditionally start with yourself and expand your metta outward to mentors, friends and family, and others. But metta to myself had always been a challenge, probably due to growing up in a family that rated selfishness as practically a mortal sin. So it took a cancer diagnosis for me to finally feel compelled to practice for myself. I practiced for others as well, but I spent more time with myself than I had in the past. When I returned home, I noticed that my usual habit of berating myself was no longer my first response when I made some sort of mistake. The self-metta practice had changed a longstanding unhealthy pattern. 

Throughout the retreat, I was pleased and surprised to notice that my mind never went into any drama about the diagnosis. While it was not the diagnosis I had hoped for, my mind never descended into “why me?” or “poor me” or “what did I do to deserve this?” or any other such machinations. I saw the diagnosis simply as a new context for me, and I felt so grateful to be in a place where I could integrate this new context without distractions. I felt a profound sense of equanimity throughout the entire retreat. In a practice meeting with Joseph Goldstein during the second half of the retreat, I told him about this. I said, “I keep waiting for the other shoe to drop [to start to freak out about the diagnosis], but it just isn’t happening.” He replied, “This is why we practice.”

I’ve known this and taught this many times to my yoga and meditation students: We can’t control what happens in our lives, but we can moderate our response to it. The equanimity I maintained throughout cancer experience was a testament to 28 years of mindfulness practice. Throughout the retreat and beyond, I’ve reflected many times on how grateful I am to have found this practice, and that I’ve put in the time and effort to be consistent with it. It has truly been transformative.

Nina: How about your yoga practice? Did yoga help support you during this time? If so, how? And which practices and/or philosophy in particular?

Charlotte: Yoga practice has supported me in much the same way as the meditation practice. In the past 20 years or so, I’ve been practicing from the perspective of the three yoga sutras that are concerned with asana: 

2.46: The physical posture should be steady and comfortable.
2.47: It is mastered when all effort is relaxed and the mind is absorbed in the Infinite.
2.48: Then we are no longer upset by the play of opposites.

Having been born in a flexible body, I focused for years on doing extreme poses, largely for my own ego satisfaction. My dad was a gymnast, so I inherited some of his physical abilities. But in the early 2000s, I shifted my intention more fully to the sutras’ version of mastery—relaxing all effort and letting my mind be absorbed solely in the present physical experience of the pose. This has helped me develop equanimity in practice and beyond.

I initially learned how satisfying it is to combine mindfulness with asana practice on retreats at The Last Resort. Pujari and Abhilasha were students of B.K.S. Iyengar in the 1970s and ’80s, so there was a slow, mindful yoga practice each morning on their retreats. These sessions not only helped make the long days of sitting and walking meditation more comfortable, but they also allowed me to experience the joys of focusing inward in my practice rather than focusing on how I might push my body even further. So really, asana practice before, during and after my cancer diagnosis has been mostly another avenue for practicing mindfulness. 

Since long before I was diagnosed, I’ve taught yoga for cancer patients. Currently, I teach at Huntsman Cancer Institute. Think about the language we use around cancer—“battling cancer,” “war on cancer,” etc. I feel that this sets up an antagonistic relationship with our bodies. Practicing simple asana from a more internal, and less forceful, perspective can remind us of all we can still enjoy about being in a living body. I feel grateful that I had the opportunity to explore this in my own body while going through the cancer experience.

Nina: What was the treatment and recovery period like for you? How did your meditation practice support you during treatment and recovery? And how about your yoga practice?

Charlotte: I was fortunate that my cancer was diagnosed at a very early stage (1A). It was an invasive type of cancer, triple negative, but the tumor was only 7mm. My oncologist said that chemo was an option, but she didn’t feel strongly about it in my case. I chose to have a lumpectomy and targeted radiation. I really felt pretty good throughout the process, although I experienced some fatigue a week or so after the radiation. 

I continued both yoga and meditation practice, and stayed at a pretty even keel the entire time. In many ways, the process felt like a continuation of the retreat. I left the retreat so inspired by the equanimity I’d felt that there was a renewed sense of commitment that hasn’t faded. 

It was also helpful to return to my yoga class sangha. Most of my students have been practicing with me for decades. There’s a cohesive, supportive culture that has formed among my students. Karma yoga is very much alive in my students, whenever anyone is going through challenging times. They stepped forward to help with tasks such as yard work and studio maintenance while I was going through treatment. Practicing metta for the supportive sangha was an important dimension of my yoga and meditation practice during that time.

Nina: Did you feel changed by this whole experience? If so, in what ways? 

Charlotte: Of course. I’ve enjoyed a low-maintenance body for most of my life. I took good health for granted for a very long time. However, the year before my cancer diagnosis, I had to have my left hip replaced due to hip dysplasia. Three months after my lumpectomy, and two months after radiation, the right one was replaced. Having so many major health events in a span of less than two years definitely drove home the impermanent nature of these bodies. Yet, through all of it, I never felt that any of these issues were somehow a mistake. There’s a history of hip replacements and breast cancer on my mother’s side of the family. These things are written into my DNA. 

What shifted—or maybe deepened is a better word—is my commitment to practice. While I’ve had a relatively peaceful four years in this body since my last hip replacement, I know that other things are going to come up. This is just the truth of living in impermanent, aging bodies. I’m immensely grateful for the years of practice that will help me navigate these challenges with grace. 

Nina: Do you have anything else you’d like to tell our readers?

Charlotte: I can’t overemphasize the importance of regular practice. Even if you can commit to as little as five minutes a day, practice those five minutes. Consistency is the most important thing. As a classically trained musician, I’m intimately aware of how practicing scales and arpeggios can be mind-numbingly boring. But practicing musical exercises give you the skills to approach the music you want to play with confidence and ease. It’s the same with meditation. Over years of practice, you will hit plateaus, times when it seems nothing is really happening. But trust the process and continue to practice. In my own practice, I’ve realized that the plateaus are often times of integration, when the benefits of practice sink in deeper. When your practice integrates more deeply, it becomes your foundation, a state that you come from while negotiating the ups and downs of your life. And that’s the point of practice.

Charlotte Bell began practicing yoga in 1982, and started teaching in 1986 and has taught yoga continuously since then. Certified by B.K.S. Iyengar, she teaches classes, workshops and teacher trainings. In 1988, she began practicing Insight meditation. She is currently finishing the Mindfulness Meditation Teacher Certification Program with Jack Kornfield and Tara Brach. Author of three books, Mindful Yoga, Mindful Life: A Guide for Everyday PracticeYoga for Meditators, and Hip-Healthy Asana: A Yoga Practitioner’s Guide to Protecting the Hips and Avoiding SI Joint Pain. Charlotte has written for Yoga Journal, Yoga International, CATALYST Magazine, Yoga U Online and the Hugger Mugger Yoga Blog. For more information visit charlottebellyoga.com.


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Featured Video: A Gentle Yoga Class for a Week That is Less Than Gentle

Featured Video: A Gentle Yoga Class for a Week That is Less Than Gentle Bridget

by Bridget 

Wow, this week. Today is day 235 since we started sheltering in place here in the San Francisco Bay Area. Added to that, the time changed in the U.S. last weekend. Normally disorienting things—ones that happens in the course of a year—seem a bit unfair in a year like this, don't they? I find myself thinking, "Can't we just skip that this year?" And the U.S. election. Between checking the poll outcomes and checking in with friends, it's been challenging to make it onto my mat each day at all this last week. But gentle and restorative practices have been what's been keeping me coming back. I'll get back to strengthening next week.

On that note, here is a nicely organized gentle yoga practice, taught by our very own Barrie Risman. Give yourself 42 minutes to turn inward and check in with yourself as Barrie leads you through the practice. 


Barrie Risman has been teaching yoga for more than two decades, Barrie Risman shares the depth of her experience and knowledge to reveal a uniquely accessible, authentic and integrated approach to yoga. She empowers students with tools to deepen their understanding and inspires them to embrace asana as a path for expansive self-discovery and inner growth. Learn more about Barrie's book Evolving Your Yoga: Ten Principles for Enlightened Practice and her online classes at www.barrierisman.comDownload Barrie’s free Guide to Home Yoga Practice


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November Giveaway: Five12 Leggings and Beanie

November Giveaway: Five12 Leggings and Beanie
We’ve teamed up with our friends at Five12 for this month’s yoga giveaway sweepstakes prize. For the month of November, one YogaBasics reader will have a chance to win a pair of Santa Cruz 7/8th Leggings and a Cascade Beanie! About Five12: Designed and developed in the Pacific Northwest, Five12 specializes in outdoor performance gear and accessories. Born and raised in the northwest, their everyday way of life has been translated ...

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Letting Go, Part 1: Practicing Detachment (Vairagya)

Letting Go, Part 1: Practicing Detachment (Vairagya) Nina Zolotow by Nina
“Vairagya is a way of putting the gears of the mind into neutral, disengaging ourselves from the thoughts, feelings, and desires that normally hook our attention.” —Sally Kempton, from Meditation for the Love of It

At the very end of the movie “The Darjeeling Limited,” the three brothers traveling through India, who have been grieving the death of their father for a long time, are running to catch a train. The luggage they are carrying as they run—which is marked with their father’s initials and some of which contains his personal items—is slowing them down so eventually all three just toss the baggage aside. They are then able to reach the train and jump on board. In a way, it’s that simple to let go of thoughts and emotions that you realize aren’t serving you.

My student Jacqueline realized she was being tormented by an untrue thought—triggered by bad memories of her childhood—that she was turning into her father, who was a hoarder and had mental illness problems. She came to understand that she was, in fact, nothing like her father, and that occasionally buying something she didn’t “need” wasn’t harming either herself or her family. But the difficulties of her childhood in Rhode Island had left her with fears that kept triggering this thought. How could she let go of this thought and the associated fears?

Vairagya, which means renunciation as well as detachment, is one of the yamas in the Trishikhi Brahmana Upanishad. To practice this yama to let go of thoughts and emotions, there are a number of specific techniques that you can try.

If you meditate regularly, the practice of concentration teaches you to notice your thoughts and emotions and then let them go by returning your focus to your object of meditation. So, in your meditation practice, you can intentionally work with releasing unhelpful thoughts and emotions. Meditation instructor Sally Kempton says that at the beginning of your session, you can set an intention to let go of all thoughts and emotions, and then practice this repeatedly throughout your meditation. From this practice, you may learn how you can just “disengage” from thoughts and emotions in everyday life in the same way. You can many meditation techniques to do this, including any of the techniques I’m suggesting here in this section or techniques you learn from a teacher. 

If you don’t have a regular meditation practice, you can still choose from any of the following techniques to practice letting go throughout your day. Like any other skill, the more you practice letting go, the better you’ll get at it. For more than 25 years, I’ve been telling myself “Don't’ panic too soon” when I notice myself getting swept away by anxious thoughts about the future. It still makes me laugh a little to myself and sets me back on track.

Techniques for Letting Go:

1. Use Your Breath. You can use your breath at any time to release an unhelpful thought or emotion with your exhalation. Simply inhale and then with your exhalation, breathe out that thought or emotion. If needed, you can repeat with more breaths.

2. Picture an Action. You can use a mental image that says “let go” to release unhelpful thoughts and emotions. Some ideas include moving your thought or emotion into a trash can like you do on your computer or putting it on a log and watching it float down a river. You can even get creative and use a scene like the one from “The Darjeeling Limited,” that says “letting go of baggage” to you. 

3. Recite a Phrase. This can be a quote from a yoga text or from anywhere else, or can be something that you made up the way I came up with “Don’t panic too soon.” 

4. Tune into Your Senses. One way to let go of thoughts or emotions regarding the past or future is to bring yourself into the present by immersing yourself in a sensory experience, such as exploring all aspects of a flower, a cup of tea, a peach, or a book (did you ever smell a book?). 

5. Cultivate the Opposite. The sutra II.33 in Patanjali’s Yoga Sutras recommends the practice pratipaksha bhavanam, which means “cultivate the opposite” or “cultivate counteracting thoughts,” as a way to let go of negative thoughts and emotions. With this practice, you intentionally think an opposite thought, one that is more helpful than the original thought or emotion. For example, maybe you find yourself thinking “I can’t deal with this!” You could intentionally follow that with a thought like “I can be okay with this.” This practice has long-term benefits because you spend more time thinking positive thoughts and feeling positive emotions, which can start a new habit for you. If you have problems with coming up with “opposite” thoughts, I will be sharing some other ideas in future posts, so stay tuned for the next post in this series.

My student Jacqueline was the one who came up with the idea of using the image from the movie "The Darjeeling Limited" as her way to let go of the untrue thought that was tormenting her. She watched the final scene of the movie again here on YouTube and now she says:

“For me, I visualize the smirk expression on the brother's face when the other brother tells him they need to toss the luggage to make the train. It is like, oh yeah, I get to dump this crap and be happy about it!”


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Watch: A Kali Festival in India Transforms Devotees

Watch: A Kali Festival in India Transforms Devotees
There are many intriguing religious festivals in India, and the same holiday is often celebrated in unique ways depending on local traditions. The Dussehra Festival at Kulasekarapattinam is 12-day Shakti festival that looks and feels like a wild carnival to outsiders. Millions of devotees and spectators swarm the small port town of Kulasekarapattinam where thousands done elaborate costumes to assume the form of the goddess Kali. Others dress as other ...

Kali Festival in India

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The Future of Yoga is Us

The Future of Yoga is Us Nina Zolotow

 by Jivana Heyman

Crab Cannon by M.C. Escher
Recent research reported has revealed that over the course of millions of years, five different animals have separate evolved into crabs. Yes, you read that right, five different kinds of animals went through their own evolution and all ended up like crabs (see Animals Keep Evolving Into Crabs, Which Is Somewhat Disturbing). It’s astounding to consider that crabs are so effective and efficient evolutionarily that different animals have become crabs, or crab-like.

This research made me reflect on the human condition and our tendency to recreate unresolved issues in our personal lives––don’t we end up marrying someone just like one of our parents or literally becoming our parents as we age? It also reminds me of the tendency for civilizations to repeat history. Any student of history can’t help but see the parallels between the current U.S. government and the pre-World War II Nazi government.

It seems like an unavoidable aspect of human nature that we are destined to repeat our past mistakes. I wonder if there’s something similar happening in the yoga world? I sure hope not. The history of yoga in the West provides too many examples of yoga empires built on manipulation and abuse. The most recent examples are Bikram, Ashtanga, Sivananda Vedanta, and Kundalini, which have all had major abuse scandals in the last few years. 

Are we destined to repeat this history or can we find another way forward post-covid where we engage with our practice effectively enough to see through our samskaras (the mind’s tendencies)? Last week, the biggest yoga chain in the world, YogaWorks, declared bankruptcy. “The COVID-19 pandemic has created unprecedented challenges for our industry and business, including mandatory studio closures and social distancing-imposed attendance restrictions even where studios have been permitted to reopen,” said Brian Cooper, Chief Executive Officer of YogaWorks. Honestly, that’s the least of the damage that’s happened through the pandemic. What about the fact that almost all independent yoga studios are permanently closed and most yoga teachers are out of work?

The question is: Can the demise of the modern yoga studio offer an opportunity to build something new in its place, or are we destined to recreate the same issues that plagued the industry before the pandemic? Those issues include a lack of accessibility, racism, abuse, and unaddressed cultural appropriation. These issues all stem from a system based on greed and profiteering, rather than a system built on the foundational yoga teachings.

In other words, the yoga industry became a hollow shell, serving up a form of practice divorced from the philosophical and moral foundations of the very thing it was purportedly selling. The yoga industry became a crab; it evolved into that same form that our greed and selfishness often recreate, a system built on profit and bottom lines.

The thing is, the yoga teachings are completely at odds with capitalism. You literally can’t sell yoga. You can sell the fancy accoutrements that go alongside it and you can sell a body type that really has nothing to do with it, but you can’t sell yoga. You can sell time in a room with a teacher, books, and online courses, but the yoga is free.

So how do we build back better? How do we create a yoga community rather than a yoga industry based on profit? To be honest, we probably can’t. We’re just going to build another crab. But, there might be a group of us that breaks off and has a chance to evolve into something else—maybe a jellyfish or an octopus? I imagine that commercial yoga will come roaring back at some point. I don’t think we can stop that evolution, but we don’t have to contribute to it.

We can create a different kind of yoga community built on yoga’s foundational ethics: ahimsa and satya, nonviolence (compassion) and truthfulness (honesty). This means we need to acknowledge the harm that has been done in the name of yoga and commit to change. It’s not about shame, but clarity (viveka).

I’m not suggesting we create a new organization, new teacher training standards, or a new yoga style. Instead, I am simply asking you how you can become more dedicated to the truth of yoga in your life? (And I’m asking myself these same questions.) Is there a way to dedicate ourselves to the truth of yoga, rather than to the lie of yoga marketing? If so, it starts with self-inquiry, asking ourselves questions like this:

  • What does yoga mean to me? 
  • Does my practice, and teaching, reflect that truth?
  • Am I integrating ahimsa (compassion) and satya (honesty) into my practice?
  • Are my practice and teaching accessible, actively anti-racist, and addressing cultural appropriation?
  • Am I dedicated to my own freedom and the empowerment of my students? 
  • What is the relationship between my personal liberation and communal liberation?
One of the amazing things about yoga is that it is simultaneously personal and communal. The work I do on myself contributes to the community because I create less harm in the world. My practice also allows me to truly be of service to others by showing me how to fill up my own well, rather than constantly looking outward for others to validate or support me. The way I teach has an even greater impact on the world. My words, and the messages I’m sharing, can lead to dependency and insecurity. Or, I can show other people the way of independence, empowerment, and freedom. 

All yoga practitioners need to consider the way they are practicing and teaching, and the impact they are having on the world around them. This intimately personal exploration allows us to come together in our hearts and to create a yoga community based in yoga with its moral foundations. Otherwise, we just end up evolving into crabs.

Jivana Heyman, C-IAYT, E-RYT500, is the founder and director of Accessible Yoga, an international non-profit organization dedicated to increasing access to the yoga teachings. Accessible Yoga offers conferences, community conversations, a blog, and its Ambassador Program. Jivana is also the creator of the Accessible Yoga Training and the author of the book Accessible Yoga: Poses and Practices for Every Body (Shambhala Publications, 2019). He has specialized in teaching yoga to people with disabilities and, out of this work, the Accessible Yoga organization was created to support education, training, and advocacy with the mission of shifting the public perception of yoga. For more information, see jivanaheyman.com.


This post was originally appeared on the Accessible Yoga blog, where it was edited by Patrice Priya Wagner, Managing Editor of Accessible Yoga blog and member of the Board of Directors.


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