2010 was a pivotal year for me. I cel-ebrated a decade of university teaching, and I completed a two-hundred-hour Hatha yoga teacher training and began teaching yoga classes in the Kingston, Ontario, area. This seemed like a logical extension of my calling to teach and nur-ture students, and it opened up another venue to witness student transforma-tion. During yoga teacher training, I was prompted to think about ethics. My yoga ethics statement closely paralleled my academic teaching philosophy statement. Regardless of the space—university class-room or yoga studio—I approach teaching as anti-oppressive praxis demonstrative of feminist, anti-racist principles, andmetta, the Buddhist notion of loving-kindness. This essay ruminates on the connective tissue between teaching undergradu-ates and teaching yogis/yoginis. In the next few pages, I employ bell hooks’s work, particularly her work on love, com-passion, and “engaged pedagogy” from Teaching to Transgress: Education as the Practice of Freedom and Teaching Criti-cal Thinking: Practical Wisdom, to explore the relationship between teaching envi-ronments: what does an anti-oppressive yoga pedagogy look like and what does a yogic, heart-centered university pedagogy look like? To negotiate these questions, I employ the chakra system to organize my thoughts. Chakra, a Sanskrit term, trans-lates into “wheel” because, for energy to flow freely throughout the subtle body, the wheel must be turning at a reason-able pace. Just as one attempts to turn the energetic wheel to promote spiritual growth through yoga, one attends univer-sity classes to energize, expand, and chal-lenge the intellect. I begin the essay with the root chakra (muladhara), the desire for safety, and end with the crown chakra (sahasrara), the necessity of contempla-tion, to show how the needs of university students and yoga practitioners are very similar; hence, there can be an integrated, nurturing, mutually constitutive feminist, anti-racist, heart-centered yogic pedagogy that benefits all.