Is tradition a sufficient moral justification?
Can we practise Yoga while participating in violence against other living creatures? While lying? While stealing? While doing drugs or drinking alcohol? While engaging in abusive sexual relationships? While taking more than we need?
Of course we can. I practise Yoga and I’ve done all sorts of harmful things in my life that I deeply regret.
But I do think we’re personally responsible for helping build a more ethical, compassionate and conscious society than the one we grew up in. In many ways, I think humanity is moving in that direction. The purpose of looking to the past should not be to regress morally or excuse harm because it was once normal, but to learn, refine our understanding and reduce unnecessary suffering moving forward.
Because something was done by certain groups historically doesn’t necessarily mean it was ethical. We should therefore be cautious when calibrating our moral compass based on the behaviour of cave dwellers, medieval spiritualists or other ancient traditions.
When considering ethics and social justice, I think we should begin with those affected by our actions — especially the vulnerable, exploited and harmed — rather than beginning with our own desire to justify comfort, habit, identity or tradition. Who or what is being harmed by the way we live? Did they have a choice? Were they willing participants? Or was coercion, domination or violence required to get what we wanted?
Martin Luther King Jr. said, “The arc of the moral universe is long, but it bends towards justice.”
Practising Yoga invites us to examine how our thoughts, words and actions impact the world around us and all other sentient beings.
If we follow the teachings sincerely, we may find the logical direction is to reduce our participation in exploitation and harm as much as possible, while cultivating the conditions for greater freedom, peace and wellbeing for others and ourselves.
But we are also living in an age of self-reification: the era of neoliberal capitalism, personal branding and influencer culture, where identity itself becomes a product to market and defend. Hyper-individualism encourages us to curate the self, ‘live our truth’, protect the ego and justify our desires, rather than question the wider consequences of how we live.
We can easily become attached to narratives that make us feel comfortable — including the idea that whatever has been done traditionally must therefore be natural, necessary or beyond ethical scrutiny. In that state, we may distort, minimise or justify our behaviour rather than honestly investigate it. But genuine practice asks more of us than self-affirmation. It asks us to become more conscious of interdependence and more sensitive to the consequences of our choices.
Rather than using the past to excuse ourselves, perhaps we can use it as a foundation for greater wisdom, compassion and responsibility in the present.
Lama Alan Wallace argues that while modern mindfulness is often presented as a secular, non-judgemental technique for individual stress reduction, traditional Buddhist mindfulness is an ethical and discerning practice designed to reveal interdependence and the moral consequences of our actions in the pursuit of liberation for all sentient beings.
S. N. Goenka taught that Ahimsa (non-harm) and Satya (truthfulness) require absolute self-honesty: we must recognise the harm we cause others because violence and dishonesty immediately disturb our own inner peace. My experience of this is that whenever I know I’m acting in a way that is shifty or misaligned, I feel it internally. At times, I’ve looked to others for justification or affirmation rather than fully facing what I already knew.
So I think Yoga practitioners and teachers are continually faced with a choice: to use philosophy and tradition to reinforce existing preferences and identities, or to allow practice to deepen our sensitivity, challenge our conditioning and expand our sense of responsibility towards others. For me, the latter is where genuine practice begins.
Turn That Frown Upside Down! Benefits of Yoga Inversions
Inversions can be challenging but powerful and transformative poses in yoga. Whether it’s a full Headstand (Sirsasana), a gentle Legs-Up-the-Wall (Viparita Karani), or even the humble Downward Dog (Adho Mukha Svanasana), changing our relationship to gravity can have profound effects on both body and mind. But what does the science say?
Boost Circulation and Heart Health
Flipping upside down helps blood flow back toward the heart, making it easier for the body to pump oxygenated blood to the brain. Research shows that inversions can support healthy blood pressure regulation and overall circulation.
Support the Immune System
The lymphatic system, which helps remove toxins and fight infection, relies on movement and gravity to function efficiently. Inversions can aid lymphatic drainage, giving the immune system a helping hand.
Calm the Nervous System & Reduce Stress
Inversions stimulate the baroreceptors in the neck, which help regulate blood pressure and activate the parasympathetic nervous system—the part of us that promotes relaxation and recovery. Gentle inversions like Viparita Karani are known for their calming effects, helping to lower stress and cortisol levels.
Improve Focus & Mental Clarity
Increased blood flow to the brain can improve cognitive function, focus, and mood. Some research suggests that certain yoga postures—including inversions—may enhance brain function by increasing oxygenation and circulation.
Strengthen Core & Improve Balance
Balancing upside down isn’t just about strength—it’s about control, breath, and awareness. Whether it’s a Handstand (Adho Mukha Vrksasana) or a Shoulderstand (Sarvangasana), inversions challenge the core and refine our sense of balance and proprioception (our awareness of where we are in space).
Relieve Spinal Compression
Many inversions, especially those with traction like Downward Dog, help lengthen the spine and relieve pressure from the lower back. This can feel particularly good after a long day of sitting or standing.
A Few Precautions…
While inversions offer incredible benefits, they’re not for everyone. If you have high blood pressure, glaucoma, or neck or spine conditions, some inversions might not be suitable. Always listen to your body and build up gradually with proper technique.
Final Thoughts
Inversions aren’t just about handstands and fancy tricks—they’re about shifting perspective, improving circulation, and cultivating both strength and softness. Whether you’re resting with your legs up the wall or balancing on your hands, take your time, breathe, and enjoy the journey.
Would love to hear your thoughts—what’s your favourite inversion? Drop a comment below!
Discipline For Freedom - Sila Paramita
Moral discipline in the Paramitas is not about restriction or rigidity—it’s about simplifying our lives and aligning our actions with what truly matters. It’s a way of being that creates the conditions for positive, meaningful, and happy states of mind. By cultivating discipline, we free ourselves from distractions and unhelpful habits that drain our energy. This allows us to meet our basic needs—what we might call hedonic happiness—so we can access something deeper: eudaimonic happiness, a sense of purpose and fulfilment rooted in living a life of meaning and integrity.
A good friend recently sent me a copy of Active Hope by Joanna Macy, and what immediately resonated with me was the relationship between being intentional in our lives and discipline. The book highlights how we are not passive bystanders to the challenges of our time—we are active participants in creating a more just, compassionate, and sustainable future. Discipline, I think, is what enables us to step into this role. It gives us the clarity to see where our actions align with harmful systems and behaviours often accepted as “business as usual”—systems rooted in overconsumption, disconnection, and exploitation.
The foundation of discipline is built on three essential qualities:
Conscientiousness: A careful and deliberate awareness of what actions to embrace and what to avoid.
Mindfulness: The ability to remain present, never forgetting what serves us and what holds us back.
Vigilance: A continuous checking-in with the state of our body, speech, and mind—our accountability to ourselves.
Through mindfulness, vigilance, and conscientiousness, we can begin to break free from these patterns. Discipline helps us choose a path of greater awareness and intention, supporting us as we shift towards ways of being that nurture ourselves, our communities, and the planet.
The process begins with mindfulness, which keeps us aligned with what should be adopted and what should be left behind. Then, through vigilance, we observe the subtle movements of our body, speech, and mind, recognising moments when we might shy away from virtuous actions or be drawn toward harmful ones.
In those moments, conscientiousness arises. It reminds us of the rewards of virtuous conduct and the drawbacks of unwholesome choices. With this understanding, we’re empowered to take positive action or refrain from negativity, guiding our journey with clarity and purpose.
When we embrace discipline in this way, it becomes a liberating force. It helps us move away from behaviours that perpetuate harm and towards a way of living that fosters connection, compassion, and Active Hope—a life in service of healing and transformation, for ourselves and the world around us.
Listening: A Skill Worth Cultivating
Listening. It’s such a simple act, but in the busyness of life, it’s something we often overlook. In the age of endless notifications and distractions, genuine listening is hard to accomplish. Yet, if we wish to walk the path of yoga and spiritual growth, listening is a skill worth cultivating.
In Buddhism, the “three wisdom skills” or “three kinds of wisdom” are ways of gaining insight into the nature of reality. They are:
1. Śruta-mayī-prajñā (Wisdom of Hearing/Study): This is the wisdom gained through listening to teachings or reading scriptures. It is the foundation where one learns about concepts and philosophy.
2. Cintā-mayī-prajñā (Wisdom of Contemplation): This involves reflecting on what has been learnt, critically examining and integrating the teachings to understand them deeply.
3. Bhāvanā-mayī-prajñā (Wisdom of Meditation): This is the wisdom developed through meditation practice, where direct experiential insight arises. It is the culmination of putting what one has learnt and contemplated into practice, leading to deeper realisation.
Together, these three stages help deepen understanding, progressing from intellectual knowledge to direct, experiential wisdom.
The first of these, Śruta-mayī-prajñā, is where listening comes into play. We might think of listening as passive, but true listening is an active, engaged process. It’s about opening ourselves to what’s being shared, whether it’s the words of a teacher, the teachings of a sacred text, or even the messages from our own body.
Listening requires setting aside our assumptions and being fully present. It’s not just hearing words, but absorbing them, letting them settle into the heart, and allowing them to inspire change within us. Listening is how we begin to understand; it’s how we prepare the soil before we plant the seeds of transformation.
When we listen with this level of engagement, we create the foundation for Cintā-mayī-prajñā, the wisdom of contemplation. Reflecting on what we have heard allows us to internalise it, critically examine it, and begin to see how it resonates with our own life. This is the next step on our journey to deep wisdom.
Ultimately, our path leads us to Bhāvanā-mayī-prajñā, the wisdom of meditation. But without listening, we cannot reach this stage. Meditation is about direct experience, and it brings to life the lessons we have heard and contemplated. It’s where insight blooms, allowing us to truly embody the teachings.
So why is listening so important? Because it’s where the journey begins. Whether it’s in a yoga class, listening to our own breath, or absorbing ancient teachings, listening is what allows us to lay the groundwork for deeper understanding. It transforms our learning from abstract knowledge into a lived, breathing practice.
Listening is an act of love and respect—towards ourselves, our teachers, and the world around us. It’s a practice of humility, of recognising that we don’t have all the answers and opening ourselves to new possibilities. And in this openness, real wisdom begins to grow.
As we move through our yoga practice, let’s make a conscious effort to listen more deeply. Listen to our bodies, listen to our breath, listen to each other, and listen to the wisdom that surrounds us. It’s a skill that takes time to cultivate, but it’s one that is well worth the effort.
Timeless Wisdom - Padmasambhava
Padmasambhava, also known as Guru Rinpoche, is a revered figure in Tibetan Buddhism, credited with bringing the teachings of Vajrayana to Tibet in the 8th century. Considered the "Second Buddha" by his followers, he played a key role in establishing Buddhism as the spiritual heart of Tibet. His teachings are known for their directness and profound clarity, cutting through the complexities of the human mind to reveal the essence of awareness and awakening.
Among his many teachings, Padmasambhava gave four concise instructions that resonate deeply with the challenges we face today:
“Don’t follow the past.
Don’t anticipate the future.
Remain in the present moment.
Leave your mind alone.”
In today's fast-paced, hyperconnected world, these words feel more relevant than ever. We are often overwhelmed by the noise of our own thoughts, the distractions of digital life, and the constant pressure to achieve more. Padmasambhava’s wisdom invites us to pause, step away from the endless stream of mental chatter, and find stillness in the present moment.
This teaching is a reminder that the key to peace is not in controlling our thoughts or manipulating our experiences but in simply allowing them to be. When we stop chasing after the past or projecting into the future, we discover that the present is all we truly have—and it is here that clarity, peace, and a deeper sense of awareness can be found.
By practising this, we honour the essence of Padmasambhava’s teachings, making them a timeless guide for living mindfully in an often turbulent world.
Now relax!
Green Tara
In Buddhism, Tara is a highly revered bodhisattva, known for her embodiment of compassion, protection, and the swift alleviation of suffering. A bodhisattva is an enlightened being who, out of compassion, chooses to delay their own nirvana to help others achieve liberation from suffering. Tara is particularly venerated in Tibetan Buddhism, where she is considered a female counterpart of the bodhisattva Avalokiteshvara, who embodies the compassionate qualities of all the Buddhas.
According to legend, Avalokiteshvara, after eons of effort to relieve the suffering of sentient beings, wept upon realising that countless beings were still trapped in the cycle of samsara. From one of his tears, Tara was born. She arose from this act of compassion, dedicated to helping all beings achieve liberation. Tara thus represents the dynamic and active aspect of Avalokiteshvara’s compassion in feminine form.
Tara is typically portrayed in two main ways:
1. Green Tara: Symbolising active compassion, she is seen as a protector who swiftly responds to the needs of those in distress. Green Tara is invoked to help overcome obstacles, fear, and adversity, guiding practitioners towards enlightenment.
2. White Tara: Associated with healing, long life, and serenity, White Tara represents the nurturing, maternal aspects of compassion. Her imagery often includes eyes on her hands, feet, and forehead, symbolising her constant vigilance and ability to watch over and protect all beings.
Tara is also considered a symbol of the wisdom that dispels ignorance and illusion. In her many forms, she is seen as a saviour from both worldly and spiritual dangers. Devotees chant her mantra, "Om Tare Tuttare Ture Soha," to invoke her blessings and protection.
Tara inspires us to become better by embodying active compassion, showing us the importance of selfless service, protection of others, and the pursuit of wisdom to overcome fear and suffering. Be more Tara!
Why I Teach Yoga
When I was 20 years old I had a head injury that almost ended my life. In some ways it made me appreciate how fragile and precious life is and it also made me start thinking more about the impact I was having on others and the planet. While I have consistently done things that are harmful and upsetting to others I am working to become more aware and mindful of the choices I am making, in order to be kinder and more considerate. I am grateful for all the people that have inspired me to change and demonstrated that transformation is possible.
Ten years ago our son was born, after his birth I feel I became much more aware of the suffering of others, many things that were already in the back of mind made their way to the front and stayed there. I knew I was consuming products that were harming animals, people and ecosystems—for his sake and for the sake of the children of the future I knew I wanted to stop knowingly funding abusive practices and industries. Shortly after he was born I began practising Yoga, three years later I started teaching.
Yoga is more than a practice of physical postures; it is a path to awakening our hearts and minds, and altering our actions. My teaching is grounded in a deep aspiration: to help build a world where all sentient beings—human and animal alike—are free from suffering, abuse, and exploitation. This is not just a personal goal but a universal one, rooted in the core teachings of yoga and the values we all hold dear—kindness, honesty, progress, and self-reflection.
The practice of yoga invites us to see beyond ourselves, to cultivate awareness of how our thoughts, words, and actions ripple outwards. It encourages us to let go of traits that cause harm—stubbornness, ignorance, violence, and selfishness—and to instead nurture the qualities that lead to greater compassion, understanding, and peace.
Avoiding exploitation of all other sentient beings is one of the ways I try to live this teaching, aligning my life with the principle of non-violence (ahimsa). It is a step towards reducing suffering in the world and rejecting violence and abuse. This, for me, is what it means to live with integrity and act compassionately.
Every day I try to consider just how precious life is and I reflect on this advice from the Dalai Lama:
"Every day, think as you wake up: Today I am fortunate to be alive. I have a precious human life; I am not going to waste it. I will use my energy to develop myself, to expand my heart to others, and to work towards enlightenment for the benefit of all beings. I will think kind thoughts, avoid anger, and seek to benefit others as much as I can."
These words remind me to stay grounded in my intention to live with kindness and to be of service to others. Yoga is a practice that helps us to continually return to this place of openness, where we can pause and reflect on the impact we are having on the world. It teaches us to be gentle with ourselves and others, to be awake to the ways we might cause harm, and to choose instead to nurture peace.
My role as a teacher is to hold space for others to explore this path of self-awareness and compassion. I hope to offer a practice that not only supports people in their own lives but encourages them to recognise their deep connection to all living beings. In doing so, we can begin to cultivate a world where we live in harmony with one another, with nature, and with the animals we share this planet with.
Participation in exploitation and violence is indicative of our inability to think because it replaces reasoned problem-solving and kindness with impulsive, selfish, destructive actions.
Through reflection, awareness, and a commitment to non-harm, we can learn to look beyond ourselves and each contribute to a future where all beings are free from suffering. Yoga offers us the tools to transform our inner world, and through this inner transformation, we can help to create the conditions for outer change—a world where compassion, kindness, and peace can flourish for all.
What’s our beef with the planet?
Yesterday, my family watched a David Attenborough documentary on climate change. Though alarming, we found hope in the fact that we have control over how we respond. If we care about the future of our children and planet, we must recognise the power of our daily choices.
The evidence against fossil fuels and animal farming is undeniable—we can no longer ignore it. Population growth is often blamed for environmental and food challenges, but the real issue lies in unequal consumption, especially in wealthy nations, and the inefficiency of industries like animal agriculture.
Beef is among the most harmful foods for the environment due to its high greenhouse gas emissions, land use, and water consumption. It contributes to deforestation, biodiversity loss, and soil degradation. Despite using 77% of global agricultural land, animal products provide only 18% of the world's calories. Farming 1 kilogram of beef requires 15,000 litres of water, while producing 100 grams of beef emits 105 kg of greenhouse gases, compared to just 3.5 kg from tofu.
Animal agriculture also pollutes water systems and oceans, leading to dead zones that suffocate marine life. Switching to a vegan diet could reduce global agricultural land use by 75-80%, energy use by 45%, and water use by up to 50%.
Though it can feel overwhelming, even small actions make a difference.
The three most impactful changes an individual can make to reduce their carbon footprint, along with their estimated reduction potential, are:
1. Adopt a Vegan Diet
Reduction Potential: Up to 1.8 tons of CO2 per year
Switching from a meat-heavy diet to a vegan diet reduces emissions related to livestock farming, which is a major contributor to greenhouse gases, particularly methane. This can lower an individual's dietary emissions by around 50-60%, depending on their previous consumption of animal products.
2. Avoid Air Travel
Reduction Potential: 1.6 tons of CO2 per long-haul flight avoided
Air travel is highly carbon-intensive, with a single long-haul return flight (e.g., London to New York) emitting around 1.6 tons of CO2 per passenger. By avoiding one such flight, individuals can significantly cut their annual carbon footprint, with potential savings of up to 10-15% of their total emissions.
3. Switch to Renewable Energy
Reduction Potential: Up to 2.7 tons of CO2 per year
The average household in the UK emits about 2.7 tons of CO2 per year from energy use (electricity, heating). Switching to 100% renewable energy (solar, wind) can reduce these emissions to nearly zero, representing a major reduction in carbon footprint, often by 20-25% of an individual's total emissions.
Total Potential Reduction: Up to 6.1 tons of CO2 per year
These actions—going plant-based, avoiding flights, and switching to renewable energy—could collectively reduce an individual's carbon footprint by several tonnes annually, significantly lowering their environmental impact.
Sources:
https://www.un.org/en/actnow/food#:~:text=Switching%20to%20a%20plant%2Dbased,for%20a%20particular%20meal(ex.
https://www.gov.uk/government/statistics/energy-consumption-in-the-uk-2023
https://www.farmforward.com/issues/climate-and-the-environment/animal-agriculture-water-pollution/
https://www.fairr.org/resources/knowledge-hub/intensive-farming-pollution/marine-pollution-as-a-result-of-intensive-farming](https://www.fairr.org/resources/knowledge-hub/intensive-farming-pollution/marine-pollution-as-a-result-of-intensive-farming
Nadi Shodhana - Alternate Nostril Breathing Instructions
Nadi Shodhana, often called alternate nostril breathing, is a powerful technique used in yoga to purify the energy channels within the body. The word nadi refers to these channels, akin to rivers through which vital energy, or prana, flows. Shodhana means purification. Thus, Nadi Shodhana is a practice that cleanses these energy pathways, balancing the body’s energies and bringing a sense of calm and clarity.
The primary energy channels involved in this practice are ida, pingala, and sushumna. Ida runs along the left side of the spine and is associated with lunar, cooling energy. Pingala runs along the right side of the spine and is associated with solar, warming energy. Sushumna is the central channel that runs along the spine and represents balance and harmony when the energies of ida and pingala are in sync.
Body Position
To begin, sit upright with a soft, relaxed posture. The hand position, or mudra, used in Nadi Shodhana is unique. You will use your right hand, with the middle two fingers either folded down towards the palm or extended to rest gently on the spot between your eyebrows. The right thumb will close your right nostril, while the little finger and ring finger together will close your left nostril. Because your right arm will be raised during this practice, you can use your left hand to support your right arm if needed.
Breathing
Start by exhaling completely. Then, use your right thumb to close your right nostril and inhale slowly through your left nostril to a count of four. After inhaling, release your right nostril and close your left nostril with your ring finger, exhaling through the right nostril to a count of four. Next, inhale through the right nostril for four counts, then switch again by closing the right nostril and exhaling through the left. This completes one cycle. Continue this alternating pattern for eight to twelve cycles, maintaining the count of four for both inhaling and exhaling. Once you’ve finished, sit quietly and observe the calm within you.
Visualise
As you breathe, imagine the air moving through the energy channels, ida on the left and pingala on the right, cleansing and balancing them. Even though you are physically breathing through your nostrils, visualise the breath flowing through these subtle pathways, eventually harmonising in the central channel, sushumna.
Effects
Nadi Shodhana soothes and balances your emotions, much like how muddy water becomes clear when still. By practising this technique, you can transform a disturbed or non-virtuous state of mind into one that is calm, neutral, and ultimately virtuous.