THERE IS NEVER ANYTHING TO PRODUCE. In spite of all its materialist efforts, production remains a utopia. We can wear ourselves out in materializing things, in rendering them visible, but we will never cancel the secret.
— Baudrillard, The Ecstasy of Communication (1987)
Note: This bit of exploratory theory is inspired by the modern globalized yoga industry, as described in sources like Andrea Jain’s Selling Yoga: From Counterculture to Pop Culture. If you’re a yoga teacher or student who identifies as existing outside of that industry, or feel you belong to a community that plays no part in it, this post may not concern you.
Actually, the 80 billion USD per year global yoga industry does have a product.
But it’s not a thing.
It’s not a car, or a book, or an app, or a head of romaine lettuce.
It’s not therapy or medical service.
You have to pay for it, while suspecting you’ll ever possess it.
The product is a wish, projection, or longing.
You must embody it for it to be real. The effort involved in this can be endless.
Intention vs. Impact, Trickle-down Violence, and Doing the Systemic Work: Francesca Cervero and Matthew Remski Discuss Practice and All is Coming
Francesca Cervero: 00:00:00
Hello and welcome to the Mentor Sessions. I’m your host Francesca Cervero. The Mentor Sessions is a meeting place for Yoga teachers who want to be supported and thinking critically about their teaching. While you’re here, expect to have your ideas about right and wrong challenged and your deepest need for nurturing and support met by a fellow sister on the pad. Today we have a really special guest talking about his newest book. I have Matthew Remski joining me on the podcast today and we’re talking about his new book Practice and All is Coming, Abuse, Cult Dynamics and Healing and Yoga and Beyond.
If you don’t know Matthew, let me just tell you a little bit about him before we get started. Matthew Remski is a yoga teacher, industry consultant and author of nine previous books including Threads of Yoga, a Remix of Patanjali’s Sutras with Commentary and Reverie. As a survivor of two cults, his work has been pivotal in illuminating the shadows of globalized Yoga and Buddhism and showing that disillusionment and critical inquiry can be gateways to mature spirituality. He facilitates modules in philosophy, history, culture and community health in yoga teacher training programs internationally. He lives in Toronto with his partner and their two children. Matthew, welcome. Thank you for being here.
Matthew Remski: 00:01:30
Thanks so much Francesca, it’s really great to hear your voice again and thanks for the opportunity to speak about the book. Continue reading “Intention vs. Impact, Trickle-down Violence, and Doing the Systemic Work: Francesca Cervero and Matthew Remski Discuss Practice and All is Coming”
Trigger warning: descriptions of sexual and physical assault.
Josh Summers: 00:00:06
Hi Matthew, how are you doing?
Matthew Remski: 00:00:07
I’m good. Thanks for having me, Josh.
Josh Summers: 00:00:09
Thanks so much for coming on. Let me introduce us. I am Josh Summers. I’m a yoga teacher and licensed acupuncturist. And this is Meaning of Life TV. You are Matthew Remski, a yoga teacher as well also an industry consultant in the Yoga Industry and an author of several books. Most recently you’ve written a book about problematic group dynamics in the yoga world and it’s called Practice and All is Coming: Abuse, Cult Dynamics and Healing in Yoga, and Beyond. So I should say, you know, is it’s really nice to meet you. This is kind of an odd sort of endorsement to you, but, right at this point I’d say you’re the main reason I go onto Facebook.
Matthew Remski: 00:01:00
That’s, that’s mixed. I’m happy to hear that. And I’m sorry to hear that all at the same time.
Josh Summers: 00:01:06
No, no. I mean, for me it’s positive because there isn’t that much, worth following on Facebook. But, I came across your work maybe two or three years ago. Someone shared something you had blogged about, about abuse and some of these problematic dynamics in the yoga world. And I just kind of got into following what you had to say about it and it really seemed like you had some trenchant analysis that was deeply missing in the broader conversation. So I want to dive into that. Talk about what’s going on in Yoga land, uh, what’s problematic about it and what might be some ways that things can be remedied. But as way of introduction. You are yourself a survivor of two cults, and I know that part of this work in this book has been a bit of a healing journey for you. But how did you come to a focus on the Ashtanga yoga situation in particular and what was going on in that that you felt needed to be highlighted? Continue reading ““Abuse in the Yoga Community”: Josh Summers Interviews Matthew Remski”
Donna Noble of Curvesome Yoga interviewed me about my new book. She was direct and to the point. An edited version of this interview has already appeared on the Accessible Yoga blog, edited by Nina Zolotow. The AY blog is definitely a must-read: bookmark it! This is the full version of the interview.
DN: Tell me about your yoga journey.
MR: I happened upon yoga for the first time in Manhattan just days after leaving a high-demand group, or cult. The simple instructions gave me permission to feel myself, to feel my own agency again. It was only one class at that point, but I never forgot the feeling, and would sometimes practice on my own. I was soon recruited into another high-demand group. And then, again, found yoga after leaving. It was 2003 by then. The first YTT boom was in full swing, with a lot of trainers beginning to offer one-month programmes. I had no other real prospects at the time, and so I signed up, plunged in, trained hard, and within a few years owned a studio and was teaching up to 20 classes per week. That lasted through a second studio and ten more years, and then I started researching the shadows of the industry.
What does the essence of yoga mean to you and has it changed since writing the book?
The book has only deepened my sense of what’s truly important to me in practice. My current understanding of moksha revolves around the possibility of seeing oneself, one’s relationships, and the world as clearly as possible. This means understanding projection, transference, idealization. It means seeing through the anxiety by which we organize our power structures. It means trying to understand interdependence and everything that invisibly makes up your world and your position in it. It means seeking out a pause when possible and feeling all of the threads of connection hum and vibrate.
Working on a book about abuse and healing in the yoga world amplified all of these things. It broke through my desire to idealize the yoga world — a habit that was wrapped up in spiritual bypassing. It forced me to listen carefully to the experiences of people who carry traumas I have never known. That exposure has opened me up to a vision of how necessary empathy is, and how supportive we can be when we feel it, if we’re also open to feedback.
As my interview database for the project expanded, the network connecting traumatic experiences became more visible. Eventually it revealed an entirely alternative yoga world, which didn’t look anything like the marketing at all. It looked like the rest of the world, only painted over in gold and sprinkled with goji berries and wishes for a perfect life. Isn’t that what coming to reality feels like? An evaporation of infatuation? Seeing things as they really are, and learning how to love again from ground zero?
As one yoga and Buddhist organization after another implodes, reform efforts are afoot. Some, if not most, are well-intentioned. But the industry is still unregulated. It’s an economy that runs on opportunism, and co-optation is standard.
So how can you determine whether those who step forward to lead reform are acting in good faith and not self-interest? That they aren’t simply re-establishing the same dynamics and silencing the same voices? How do you know whether they are, unconsciously or not, more interested in preserving the social and economic structure that fostered the abuse than they are interested in really listening to what survivors have to say?
How do you know whether they’ve done the extremely hard work of seeing through and overcoming cultic dynamics? After all, it is harrowing to even try to make different choices and foster new patterns when you’ve been in a cult, which is always terrifying members into pursuing power and position instead of equality and transparency. Continue reading “Yoga and Buddhism Reform Movements: 16 Red Flags”
(With great love and care for independent booksellers everywhere.)
As part of my tour to promote Practice and All is Coming, I was invited by a well-beloved bookstore in a major North American city to give a presentation and sign copies as part of their author’s series.
This gorgeous bookstore is proudly independent, and has supported spiritual seekers, social progressives, and environmental activists for decades. The staff were kind and professional and encouraging.
I arrived early for the AV check and looked around. Behind the little stage area where I was supposed to stand stood the entire yoga section.
And there they all were.
It was strange and tense and activating to see piles of yoga books written by or associated with abusive leaders and institutional betrayal. I was there to present an argument against the messages and the media of exactly these books.
At the risk of wearing out my welcome, I made use of the paradox in my presentation. When I offered the following slide of The List of yoga organizations that have unresolved abuse histories, I was able to tie almost every one with a book from the shelf. I was worried about making the staffers uncomfortable, but they were really grateful and supportive. Who wants to sell compromised goods, after all? Continue reading “How Good Book Stores Become Unwitting Retailers for Yoga and Buddhism Cults”
Ann Tapsell West posted two videos of Iyengar abusing students yesterday. If you don’t know West, her 2018 ethics complaint against Manouso Manos led to the recent independent investigation that found multiple allegations of sexual misconduct by Manos (including against West herself) to be credible. This has led to his decertification by IYNAUS, and the Iyengar family forbidding him from continuing to use their name and trademark.
West has since turned her attention to the systemic issues that her case has helped further illuminate. On May 9th, she published a “Reparations List for Survivors of Manouso Manos Sexual Assaults”, addressing the complicity of senior leaders, and institutional betrayal in the wider global community: Continue reading “Iyengar’s Charisma of Incoherence, and Selected Indoctrination Defence Statements”
YO: The term Spiritual Bypassing (SB) is becoming more common – what does it mean?
MR: I want to say up front that I’m not that fond of how the term is used. Typically it reinforces an individualistic diagnosis of what’s really social problem. I’m a cult survivor and that’s my research area, and so my approach is to look at SB not as something individuals do because they’re psychologically lazy, but as something they are taught to do by spirituality organizations that benefit from indoctrinating them into the idea that their product will answer all questions.
That said; SB is when a spiritual ideology, jargon, or community leader encourages a person to believe that all problems are solved or solvable. But what’s really happening is that the person is avoiding or defending against more obvious and entrenched psychological or physical wounds. Continue reading “How Do You Know If You’re Spiritually Bypassing?”
I obviously think it’s really important to illuminate abuse in spiritual communities. It’s as important as advocacy work for any survivor group. Abuse survivors hold up the mirror.
And yet in the shadow of climate chaos, is it visible? Is it efficient? Is the scope broad enough, and scalable? Are venal spiritual communities worth the attention while entire nations operate as cults, and are pushing others into the sea?
What does it mean when you’re doing good work — the work you’ve made, trained for, the best work of your life, perhaps — in a culture based in economic and privilege excesses that both accelerate and will be wiped out by climate chaos?
Most projects of substance, whether undertaken alone or in groups, take five years. A graduate degree, a book, a training curriculum. Reviewing and reforming standards at Yoga Alliance. Five years is also one predicted window for seeing the first ice-free Arctic summer, which may provoke a methane tipping point, and then an exponential temperature rise. Continue reading “Yoga Work and Climate Chaos: a Note”
It was Brian Culkin who first got me thinking in socio-economic terms about modern yoga. He talks about yoga as the de facto religion of neoliberalism: preaching individualistic empowerment through flexibility, adaptability, leaning-in to challenges, self-reliance, lowering expectations for structural support and change, and creating facsimiles of community where real communities used to be. Later, my thinking was bumped along by an amazing essay by Lavrence and Lozanski on how Lululemon, especially in earlier days, wove these themes into its athleisure fabrics and stitched it all up with random orientalist clichés.
Along this trajectory it became clear that yoga infrastructure was inseparable from urban gentrification. I remember Diane Bruni telling me how much rent Downward Dog had to pay for its two-studio space in Toronto’s Parkdale in the mid 2000s. It was something like 10K/mo. She said that making that rent in the summers was touch-and-go. I was shocked: this was Toronto’s most popular/lucrative yoga space, and they were just hanging on? Moreover: this was their second home.
They had moved west and down-rent along Queen St. from their first space on Spadina, which was in a building that used to house garment factories. So the studio itself owed its birth to the shuttering of manufacturing in Toronto’s downtown core. They practiced in the rooms that used to make the clothes that they practiced in. Downward Dog was actually featured by Naomi Klein in the first pages of No Logo, who gives it as an example of who and what moves into a North American urban space when jobs get shipped to the lowest-paying labour market. Continue reading “Listening to Survivors is a Survival Test (Or: Neoliberalism and Yoga Rise and Implode Together)”