On October 17th, eight Shambhala students chosen by the Transition Task Force to form an Interim Board of Directors were sworn into service for a twelve month period.
The move comes as the global neo-Buddhist organization navigates allegations of sexual assault committed by its spiritual leader, Ösel Mukpo, also known as Sakyong Mipham Rinpoche.
The allegations against Mukpo were first publicized by Buddhist Project Sunshine in February. BPS is headed up by Andrea Winn, a life-long Shambhala member, along with independent investigator Carol Merchasin. The team’s three reports also contain allegations of intergenerational and institutional abuse within the organization, which was founded by Mukpo’s father, Chögyam Trungpa Rinpoche, in 1971.
The revelations have shaken Shambhala International to the core, triggering the resignation of its Board and forcing Mukpo to step down from his administrative role. Recent financial reports show that the organization, which posted 18M in North American revenue in 2017, is now in financial crisis. Some local centres, including the one in New York City, will soon be closing.
Winn’s team, along with the women who provided their testimony, also prompted Shambhala to commission its own independent investigation, led by the Halifax firm Wickwire Holm. Some community members have doubted the impartiality of the investigation and its gag order on complainants.
According to its new website, the Interim Board is charged with several tasks, including keeping the crippled organization solvent, coordinating international affairs, and communicating the results of Shambhala’s collaboration with An Olive Branch, an American Zen-based group that consults on ethics policies for Buddhist groups.
The website also states that the Interim Board will “Release to the community as much of the Wickwire Holm report as is legally and ethically possible while respecting confidentiality.”
The report is due out in early January. In early December, the Interim Board will convene in Halifax, where they plan to meet with Mukpo.
Additionally, the Interim Board is to keep Mukpo “apprised” of their work, “even though he is not responding to any administrative aspects of Shambhala or the Interim Board.”
The installation of the Interim Board required that members swear this oath:Shambhala-Interim-Board-Oath-10.4.18-
While highly unusual for any not-for-profit, this oath is consistent with Shambhala’s culture and mythology, which posits that members are living in, aspiring to live in, or trying to manifest an enlightened world, parallel to this one, governed by supernatural beings.
The “Rigden” to which Interim Board members are bowing is an archetypal ruler of that world, linked to the divine realms described in medieval Tibetan tantric literature. (The lede image for this article is of an incomplete painting of the “Primordial Ridgen”. The image is featured on many Shambhala Centre altars around the world.)
“Dorje Dradül” is an epithet for Chögyam Trungpa, who died of alcoholism in 1987, and was believed to be in telepathic communication with the rigdens.
“Kongma Sakyong, Jampal Trinley Dradül, and the Sakyong Wangmo, Dechen Chöying Sangmo” are epithets for Ösel Mukpo, Trungpa’s son and business heir, and his wife, Semo Tseyang Palmo. The term “dralas” refers to the embodied nature spirits that were a feature of Tibetan indigenous religion, prior to the arrival of Indian Buddhism in the 8th century.
The Interim Board was appointed by the Transition Task Force, led by senior Trungpa devotees, including Pema Chödrön. It is comprised of long-term Shambhala students and leaders, including the Chair of the Shastri (teachers) Council, a former President of Naropa University (founded by Trungpa in 1976), and a feminist anthropologist and psychotherapist who will teach at Naropa beginning in 2019.
Three of the Interim Board members are also practitioners of the “Scorpion Seal”, an initiated ritual meditation said to be divinely received by Chögyam Trungpa, and later revealed by his son. Part of the ritual, which is kept secret, involves visualizing the Mukpos as enlightened beings, as seen in this more introductory practice.
On their website, the Interim Board asserts that “We are especially sensitive to resisting a top-down approach that seeks to polish or smooth over harm that has already occurred.”
However, they did not respond to a request for comment on how they planned to impartially oversee the investigation of Mukpo, given their religious commitments to him as leader.
Talking with Carmen Spagnola about Attachment, High-Demand Groups, Responsibilism, and Grief (Transcript)
We talked about the intersection of aspirational and high-demand groups, getting over the guilt and shame of privilege-recognition, the somatic affect of charisma and how it leads to weird group habitus and the paradox of having to “market” things like community.
Carmen totally cracked me up when she described some of the well-intentioned jargon taking root in the deep ecology / revillaging circles she runs in. We talked about how highly evocative but undefinable terms like “grief-soaked” can brand a newly-commodified activism while also shutting down real-world convos. No, people probably don’t really talk like that. And when they do, there’s probably a little bit of trying-to-sell-shit-to-each-other going on. And loaded language is always a red flag for high-demand dynamics.
My favourite bits were when she asked me about how I stay connected to yoga practice while studying high-demand yoga groups, and how I manage rage and grief. This made me think about how I don’t actually know how well I’m taking care of myself — I mean, how would I? — even after all these years of yoga and meditation. Also it allowed me to describe how I have to split my brain in several ways in order to quarantine off certain things to get on with it.
I found the process of stumbling through answers to those two difficult questions was quite healing. Continue reading “Talking with Carmen Spagnola about Attachment, High-Demand Groups, Responsibilism, and Grief (Transcript)”
Karen Rain Speaks About Pattabhi Jois and Recovering from Sexual and Spiritual Abuse — Video Interview
Thank you for visiting this page. If you scroll down past these intro notes, you will see the full transcript of the interview offered below, for easy citation.
We’d like to start with a trigger warning:
This interview conveys details of sexual assault and the silencing of a victim of sexual assault. The descriptions are detailed and emotionally charged.
One of our supportive advisors offered the following feedback: viewers should leave good time for self-care while engaging with this video.
It was suggested that this might be especially important not only for those whose trauma occurred in yoga spaces, but also those who have gone to yoga for healing.
We’d also like to offer the following resources, notes, clarifications, and links.
When I talk with my yoga friends these days, there’s only one topic: the forest fire of reform sweeping through our sub-culture. Or at least the social media layer of it (the thickness of which is hard to gauge).
We talk about Rachel Brathen’s #metoo post, and what will happen when she connects her correspondents and supports them in taking further action, whether legally, or in the mainstream media. We talk about Karen Rain’s statements. This one, and this one.
We also worry about the smoke inhalation. About the toll taken on faith and hope, about the 30M yoga practitioners in the U.S. alone who are getting dusted in ash, the majority of whom may not know or care about the venerated names, what Yogi Bhajan was really up to, or may have no feeling at all that the memorized script of Bikram’s method might be inseparable from the man.
But it’s not right to infantilize the innocent practitioner. I’ve spoken with several older devotees of these teachers. They question the value of airing “old stuff”. “Why disturb the faith of new students?” they ask. I tell them they sound like Catholics filibustering inquiries into the clergy.
This morning I’m thinking about how one wise friend said, “there will always be yoga tomorrow.”
It’s a good thing. Countless people will wake up at 4 to get to the shala at 5 to perform a candlelit ritual of bodily testing and reclamation. They’ll head to the gym after work. They’ll go to restorative class, or a therapeutics class with those Iyengar backbending props. People will treasure the waves of warmth and sensitivity and tender self-observations that ripple out through their day. The vast majority will feel supported, nurtured, even liberated.
The vast majority — millions — practice in the space between two poles: the fires of reform and the marketing of an industry that has tried to pretend it has no shadows. How can we support this space on a daily basis?
Further, I have to ask every day: what’s my responsibility, with this strange platform, cobbled together out of critique? I spend half of my working life burning the roof. How do I show the less visible work of those I admire, shoring up foundations in the clay and the mud?
I have a more robust list in mind. What do they call these things? Gratitude lists?
It’s a jumble of precious moments and articles of faith, both personal and social. They perform two actions for me: they counter the demoralizing content, and they provide space. This is a list with candlelight instead of fire.
- A long breath, deep or shallow, never gets old.
- Nor does that feeling I had rolling out of my first savasana, gazing at my hand lit up by the sun, and thinking I am That.
- There are radiant heating coils in the polished concrete floors of Lacombe Yoga, in rural Alberta. It’s -31C this morning in Lacombe. My friend Tiffany runs the place. She’s a trauma expert. She taught over 500 classes in 2017 and barely broke even.
- Yoga Service Council. I’m not as involved as I want to be, because time and other excuses, but wow, what great work that network does. YSC is like the Canada of modern global yoga. (Canada on a good day.)
- I love talking with Jivana Heyman. Social media allows me to fantasize a wonderful IRL community.
- I get to talk with almost all of these people on a panel looking to build an actionable and aspirational code of conduct for yoga teachers.
- What’s left of movies in the wake of Weinstein? Lady Bird opens. Patty Jenkins champions Wonder Woman. In the yoga world too, what was always underneath will rise up.
- I go to a Community Centre in the basement of a public housing complex to play handball and swim. On Tuesday and Thursday mornings, one of the activity rooms is packed with Indian women in saris and punjabis doing yoga. The door is open and I can hear the breath count and see the simple stretches of people taking a holy hour for themselves. The drab room has a cold tile floor and florescent lights. It’s about as far away as you can get from the gentrified spaces I identify with yoga. The class is free. I listen at the door and realize I don’t know anything about yoga yet, and this makes me happy.
- So many of us are coming out of cults. Tuning in to the deception, dependency, and dread-of-leaving. We’re learning that everyone comes out at a different pace. We all have different needs, different privileges. We really can learn to respect each other’s pathways. Maybe the fires are burning the cultic to fertilize the permaculture.
- I’ve learned that yoga trolls are like vrittis, and yes they can be stopped. With single-pointed concentration on the “Block” button.
- Several years ago, Dexter Xurukulasuriya in Montreal humbled me during a global yoga culture 101 presentation for a YTT with the best yoga cultural appropriation questions ever. Their family is from Sri Lanka. They reminded me of their comments by DM: “Since EVERY culture has its own rich, complex treasury of inspirational poetry, imagery, mythology and holy scripture,” Dexter wrote, “shouldn’t we ask why some people feel so comfortable and are so drawn to re-work and update other people’s traditions rather than their own? Isn’t it a form of privilege to be able pick and choose whatever aspects of a culture you want to adopt when so many of us have been so forcibly estranged from our cultures through colonial and imperial violence and while your own still-living traditions are actively oppressing millions of people? Isn’t this reworking of our cultures a kind of colonization? Isn’t abandoning rather than reworking your own traditions an abdication of responsibility?” Um, uh, I said. Yes. You’re right.
- I recently visited Dexter and they prepared incredible food. “Bonchi curry, parippu, vambatu moju,” they said, “and Sri Lankan red rice with cardamum & cinnamon, and an arugula salad topped with purple carrots, Quebec cranberries and crickets from the local market.” They taught me to eat it with my fingers. Two trips to India, and nobody ever showed me how to do this. We talked about a lot of things. When we circled back around to appropriation, I said: “The thing is, non-Indians aren’t just enthralled by the yoga, or some romantic idea of India. And it’s not just that our churches are dead to a lot of us, or that our mystics haven’t been taken seriously for centuries. This yoga fascination is also about falling in love with the families of the gurus.” I said that at least one aspect of the yoga cultural appropriation story evolves out of the Euro-American wish for stable, predictable, orderly relationships. A conservative family, with strong gender roles, in which everyone understands their place in the universe. Where dad isn’t drinking the war away, but instead lighting the oil lamps in front of the divine and the ancestors every morning. As Dexter and I talked and listened to each other I could feel the bits and pieces of love we might recover through all of our jumbled history. We fell in love with your families. They smiled, then served something chocolatey.
- Yoga and Movement Research Community. Hurray. Sometimes a multiple car pile-up, but people are getting better at keeping it moving, limiting their rubber-necking.
- I’ve been working with a friend on an app that aims to take the yoga conversation out of the Facebook trench and into a creative, talking-circle space, with professional moderation. We can always dream.
- Some yoga researchers are so generous. Like this one. And these ones.
- Uma Dinsmore-Tuli suggests that all of the wild alchemical aspirations of medieval yoga may be a cultural case of womb-envy. Woah.
- When I enter the room to give a presentation at Queen Street Yoga, I walk by framed statement on the wall about how the studio occupies the land of the Anishnawbe and Haudenosaunee people. A while back, on the opposite wall, there was a “Body-Positivity Blackboard”, where students were encouraged to finish the sentence, “My body is great because…”. Different hands have written: “It made a baby”, “Its squishiness makes me good at cuddling”. I picked up the chalk as people filed past, murmuring cheerfully. “Through depression, anxiety, and neglect,” I wrote, “my body has always been here, holding me.”
- Consent cards.
- Talking about my late friend Michael Stone with one of his students. He’s been diagnosed with bipolar disorder as well. He disclosed this on social media, saying he wanted it to be an open part of his discourse around teaching yoga. We sat on the patio on College Street in the late summer sun. He explained to me little about what he thought might have been going on for Michael. Part of his practice is knowing which parts of yoga work for his diagnosis, and which parts don’t. He has the most gentle, self-aware voice.
- TFW I’m texting with Be Scofield about plans for a cult-busting website while she’s driving across the rural South. We also text about how much she adores a good Kundalini class. Then we throw potential cult-infiltrator code-names back and forth. She turns down “Maya Honeypot”. I never argue with her. She’s the boss.
- I’m in class with Peter Blackaby at Esther Myers Yoga Studio. He says: “It’s not quite exercise. It’s not quite therapy. I’m not quite sure what ‘good alignment’ means. The only term that makes sense to me is ‘self-inquiry’.”
- I get a stack of papers in a big brown envelope all the way from New Zealand. Donna Farhi has sent me a file of her notes on the ethical complaints she collected from throughout yogaland in the 1990s. The contents are heavy: Donna has been doing the heavy lifting.
- At Esther Myers again, sitting with Monica Voss on the tatami mats. She tells me she’s never been injured practicing yoga. I look puzzled, and she looks back at me, puzzled that I’m puzzled. Like — why is that even a question? We talk about Vanda Scaravelli. Then we talk about the relationship between teaching yoga and the hospice work she does. Her voice is quiet. I can hardly hear it when I listen to the recording afterward. I turn my phone off and just try to remember. That’s oral tradition, creeping back in.
- Before dawn, I unroll my mat in my cramped space. The black rubber absorbs a landing strip of scant light against the sheen of the hardwood. Around me, the books are mute with shadow. On the harmonium-case that serves as my writing table, my laptop sits like a window closed against the storm. I light a candle.
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OP: Hi everybody! I love this group! I hope you can help. I have a question about this thing in yoga: [insert whatever]. I’m wondering if you have any advice or resources to share. I’m writing this OP in good faith with an upbeat tone. I know that I might not be using the most correct language — after all, I’m just starting out as a teacher! I’m hoping that won’t matter, because we’re all learning together, and you all want to help, right? Thanks!
Commenter 1 (C1): [That thing in yoga you’re asking about] has nothing to do with real yoga. Can’t believe you’re going to be teaching.
OP: um okay well I’m just starting out thanks Continue reading “Facebook Yoga Group Thread From Hell (Hopefully, a Requiem)”
CONTENT WARNING: Sexual assault.
I’ll bet many cisgendered heterosexual men have a story like this. After telling it, I’ll describe how I understand its origins, and the ways in which I’ve felt guilt and shame shut down its lessons.
1982. My friend showed me how to do it on the way to school. When the subway car was packed, boys our size could easily maneuver into position behind women, with our palms facing out.
The women were going to work. Form-fitting skirts were the uniform. The general mood was claustrophobic. It was easy to pretend you had no choice but to be stuck with your hand wedged in there, just like so, cupping.
If a woman felt something suspicious, we could plead innocence, break out the baby face. It was like we knew how to find that first entitled space between “boys are not men” and “boys will be boys”. How did we know? Continue reading “Eleven-Year-Old Boys, Touching Women on the Subway”
1. I just love this photo of Jordan Peterson. It shows him in his natural element, shining in the darkness of the age. Look at that stairwell slanting upwards behind him, to parts unknown. I love that indigenous pole-thingy in the margin. It’s so primal and raw. Just look into those eyes — I’m sure you’ll feel what I feel.
2. I could be Jordan Peterson. A few different turns of the screw is all. I have always read a lot and been deeply confident in my multidimensional understanding of the big picture, and I’m not afraid to talk about it. The feminists call it mansplaining. Whatever. That’s what it takes to get that tenure, that oak-paneled office. I would have my cleaned and pressed shirts delivered there. I don’t need all that stuff of course, but I’m worth it. Continue reading “Complaints and Confessions of a (Liberal White Male) Jordan Peterson Fan”
There often comes a moment when I’m presenting on the tangled history of the modern yoga movement to a yoga traing group where the discomfort of the room makes me question what I’m doing.
Is it really important to look into the shadows of modern yoga gurus, and their first generation of students? Aren’t they all gone? Hasn’t their time passed? Haven’t Instagram stars made them invisible? Who really cares anymore? Continue reading “Why Focus on Yoga Shadows? A Brief Note”
In Neil Pearson’s Mettaversity presentation on how pain science can inform yoga practice, the paradox sharpened. This is what I gathered: Continue reading “On Pain, Awareness, Self-Regulation, and What People Want in Yoga”
I’d like to bite at a question Diane Bruni asked on the Yoga and Movement Research Group Facebook page, months ago:
Why are we still on the yoga boat? Given all the scandals, disillusionments, power dynamics, and injuries to tissues and psyches, why do we still care?
(This was before YMRG exploded in both numbers and flash-fires of hostility. Had she asked last week, she might have added: “And why are we still on the Facebook yoga-group boat? Isn’t it burning and sinking? Shouldn’t we be swimming?”)
When Diane and I present together on the more difficult sides of yoga practice and culture, I usually open my bit by saying something like: “Diane and I are coming to this from a combined 45 years of practice and teaching, so we’ve seen some things. The danger with a day like this is that we could just toilet our mid-life crises into your laps. We’ll try not to do that.”
And then we try to balance our critiques of how repetitive stress affects tissues and learning relationships with our sense of wonder and possibility. We’re here, after all, because we love yoga.
The shadow side of that question might be: what else are we going to do?
This an important thing to consider when the dominant propaganda of the precariat economy is “Surrender to your higher self and follow your truth.” It would be more honest if they said, “Surrender to your freelance uncertainty, and try to look abundant as you try to sustain your relevance.”
It can be liberating for those of us in this ambivalent mid-life position to acknowledge our age and investments and sunken costs and narrowing exit possibilities.
These things hem us in, but have their positive side as well. The more you’ve invested in an art form, the more you’ll need to continue exploring within it, creating meaning as you go.
I collect trolls. I’m not talking about loyal critics, to whom I’m indebted, but about people who make shit up. Even then, “troll” can be the wrong term, because outright lies can carry a shadow of truth. So I’ll call this one guy a half-troll. One of his favourite pastimes is to use several pseudonyms to crow that I’m writing about yoga because I couldn’t get another job except for flipping burgers.
Funny thing is: he’s partly right. Those were the breaks.
Part of why I’m on the yoga boat is because when I exited my second cult in 2004 I was 33 and hadn’t completed college. I’d had moderate success as a writer before that period, and had kept it up, but there wasn’t any money in it. Although there had been. In the early 1990s in Canada — if you were white and straight especially — you could make your way modestly in literary fiction easier than a decade later. It took me several post-cult years to really get that the writing world had changed — not the white/straight part so much as the fact that content hosts had figured out how to almost completely stop paying for content.
I’d been exposed to yoga and loved it, and taking a training seemed to be a no-brainer. Back then you could easily find a job upon getting a diploma. Or you could make one up, especially where I was living in rural Wisconsin. I opened a studio with my partner at the time and threw myself into it. I loved every part of it: personal practice, community building, continuing education in yoga therapy and ayurveda. Owning studios in Wisconsin and then in Toronto in 2006 locked my personal and professional identity up with the yoga world.
We get older and things change and alternative doorways close down. By 2012 I was injured, and a lot of people around me were as well. I realized my movement training was naïve. There was no way I could physically keep up with my schedule of 15 classes per week.
As my body pain increased, I began to teach more restorative classes. I also retreated into more writing. I consider this a kind of jnana yoga, though many disagree. They too, are sometimes right. Sometimes I write to avoid yoga. It’s tricky, because I can always claim it’s inner work, but at times it just retrenches my conditioning.
As I researched yoga injuries and abreactions to practice, new psychological doorways opened for me to explore. Namely: how do we sometimes use yoga and meditation to reinforce or bypass the very patterns we would most like to change?
I’ve told this story before: the WAWADIA? project was mainly inspired by conversations with my partner Alix Bemrose, but another key prod was the observation of my friend Scott Petrie, who said: “If you needed to hurt yourself, yoga would be a socially acceptable way of doing it.” What an amazing rabbit hole.
I’m still on the yoga boat partly because my half-troll is right about the burgers, but also because I believe yoga is self-inquiry, and yoga culture provides amazing tools towards this end, including the opportunity to critique it. I engage the yoga of meta-yoga. (That is an obscenely pretentious sentence. I’ll own that.)
What other artform flaunts its own paradoxes so blatantly: between improvement and acceptance, discipline and freedom? What other form of inquiry into conditioning shows how inquiry is bound by conditioning? Okay, the postmoderns did it, but it was disembodied and often joyless. I was there. I still have jackets in my closet that smell like Gauloises.
Sometimes I daydream about teaching movement/asana again, but really, there are too many geniuses out there doing it now in an intensely crowded field of new research. I would have to go back to asana school for years to feel competent again. And when I take classes with rockstars like Diane or Peter Blackaby or Daniel Clement or Donna Farhi or Frey Faust I’m like “What’s the point? This is not where I can add value.”
The real movement professionals are equal parts elite athlete and zen master. That’s not me.
I’m also somewhat over it, to be honest. I got what I needed out of asana practice personally. It woke me up. I still practice here and there, but I also have a blast swimming or playing handball with other middle-aged men, foaming at the mouth like a rabid dog.
I know other people are wired differently and will get a lot of juice out of life-long refinement and exploration on their mats. I admire and respect them. I don’t think I can do what they do in a healthy, non-obsessive way. My asana arc has gone from dissociative-disembodied in my late twenties to an acutely embodied late thirties, to a mid-forties meh, I’m embodied amongst other bodies, and so what: because climate change. That’s fine with me for now.
As much as I wonder whether I should just mothball the laptop for a year and commit myself to daily classes with Monica Voss or Susan Richardson here in town, it’s unlikely. There are two children running around now. Plus, weird things happen. Like I flew into Albuquerque on July 14th this year, excited to be a student of Donna Farhi for the weekend, and to round up my interviews with her. But that was the same day that Michael Stone fell into a coma. There was no way I could sit there and watch my breath and sensations, which were both screaming at me. I had to do a different yoga that day, and since, really.
For now my seat on the yoga boat is as an analyst for how things change, and why. I can still practice and meditate and reflect. That is still labour, and if it does or doesn’t have value, people will let me know.
But here’s the biggest reason I’m still on the boat: I love the personal, social, and increasingly political moment called the YTT. I’m grateful to work in that context.
Say what you will about industry standards and commodification. You’ll be right about a lot of things, and I’ll agree with you. For my part I’ve also seen that every YTT I know provides space that doesn’t exist anywhere else: space to consider the meaning of everything in one’s life, from bones to soul. People wind up there during life transitions: after divorces, deaths, illnesses. They show up with a level of existential gravitas that is rare, and which opens them up to discussing the great mysteries of philosophy and esotericism.
Yes there are probably too many programmes, and running YTTs often involves beating back against hidden financial pressures with a smile, and the teacher market is saturated, and trainings can be thin on diversity and accessibility. These are all problems to be worked on. And when they are, the contemplative environment of the YTT can, I believe, be a quietly powerful influence on the broader culture.
There’s some exciting lemonade. The YTT industry has been created and sustained by consumerism, gentrification, and the pressures of a fragmenting labour market. Those who go into these programmes expecting to professionalize will be increasingly aware of all of this. Can this provoke a tipping point in attitude?
What I believe will happen, over time, is that more and more serious students will look at the YTT as personal enrichment, and that that if they want to convert that enrichment into work, they’ll look for and create possibilities in yoga service, rather than yoga sales. They’ll be less interested in getting yoga right than in figuring out how they can share it.
Finally, there’s all the new content. Within a few years, how many YTT programmes will include units on trauma sensitivity? Who won’t want to be able to offer a trauma-sensitive environment?
Can trauma-sensitivity discourse be the gateway to broader considerations? Its premises, after all, point to intersectional truths: the world is not even, the playing field is not level. We are all different. We come from different experiential backgrounds. Those backgrounds are seared into and onto our flesh, and it takes work to acknowledge, respect, and support these differences on the mat.
(I’m not sure we’re fully aware of how radically the TS discourse challenges the dominant ideology of modern yoga, expressed in endless refrains of universality and oneness. The language is shifting away from aspirations to — or presumptions of — unity, to a humble listening to the unknown other. Is this what the ṛṣis did? Didn’t they listen to something they could not understand, but listened carefully enough to memorize what they heard, intuiting how important it was?)
How would the fundamentals of TSY, related to single bodies seeking healing, not ripple out into the social fabric of practice? How would they not expand conversations around inclusivity, and even cultural appropriation? How would they not force discussions around accessibility and accommodation — so far only aspirational — into actionable territory?
Imagine it: the YTT as a non-denominational ritual that offers accessible space for social inquiry, rooted in the rhythms and techniques of self-awareness. Isn’t that where this boat has always been going?