The ubiquitous trope that “yoga is stretching” is based on a fundamental misunderstanding of both yoga and human anatomy. Now that scientific research is largely debunking ingrained notions of what it means to “stretch,” the language that yoga teachers and media are using to describe what yoga practice does needs to be questioned.

Given the patriarchal history of yoga and society, the predominance of women in yoga classes and the marketing efforts to entice men is not only profoundly ironic but indicative of changing gender dynamics. While both men and women need to play a role in restoring mutuality, it behooves men to bear the greater burden.

The traditional roles of yoga teacher and student have collapsed under the weight of cultural appropriation, capitalism, and scandal. In the aftermath, yoga teachers often find themselves trapped in a nowhere land somewhere between fitness instructor and life coach. But yoga is learned in relationship, so for yoga teachings to retain integrity in the modern world, updated models may be required.

Transformation is a catchword in yoga circles. Wanting to see things change, both personally and societally, is often what motivates people to practice. But the ability to bring about change does not always correspond with things getting better. Life has a curious way of balancing our desire for something new with the obstinate reality of the way things are.

It’s hard times for yoga teachers. That may be hard to believe to outsiders who see more money being made off yoga than ever before. But, for anyone attempting to make a living at it, the aftershocks of economic mores have certainly narrowed the field of opportunity. And industry aside, it seems the shiny new romance between yoga and modern culture is fading and the nitty gritty of a long term relationship is being hashed out.

News that the saving grace CEO of the Yoga Alliance, Richard Karpel, is leaving after only two years was met with little more than a collective: “whatever.” But to anyone who wants to see the reformation that Karpel ushered in continue, his departure is both surprising and concerning. The reason for Karpel’s short tenure is unclear and it remains to be seen whether the YA will rest on Karpel’s laurels.

In the new connection economy, community is an invaluable asset. When people identify with a particular set of motivating ideas, those inclinations can easily be targeted to encourage behavior with either honest or nefarious intent. Too often, calls to rally the “yoga community” fail because they inadvertently become veiled attempts to follow a model of coercion rather than camaraderie.

When I meet someone who is new to yoga and they learn that I am a teacher, they always say the same thing: "I went to a yoga class and it was really hard." While it's encouraging that so many people are trying yoga, that their early experiences always feel like "hard work" is unfortunate. Setting this precedent becomes the basis for many of the pitfalls that betide practitioners today.

Perhaps the most questionable convention in yoga practice is the assertion that headstand and shoulderstand are the “king and queen of asana.”  Deeply rooted in classical traditions and adopted by modern hybrids, the emphasis on these poses is an example of a broader disconnect between ideals and actualities.

In the pursuit of health through yoga, the challenge is often more about shifting ingrained sensibilities than addressing physical limitations.  Attempting to tune, fix, quantify, purify or explain a human body, as though it were more a piece of equipment in need of optimization or repairs than a highly temperamental organism, is not likely to heal the wounds or set a necessary course for well being.