Facing Investigation into Allegations of Sexual Assault, Manouso Manos Goes Full DARVO. IYNAUS Is Having None of It.
On March 8th, Manouso Manos posted a letter on his website, announcing his resignation from the Iyengar Yoga National Association of the United States. In its claims and defensive-aggressive tone, the letter positions Manos as the target of an unfair independent investigation into allegations of sexual assault potentially dating back to 1992. It also pits him against IYNAUS as the legitimate representative of the Iyengar family’s wishes, wisdom, and legacy.
Manos’s statements were elaborated in a 23-page support statement from his lawyers. Together, the documents present an object lesson in what psychologist Jennifer Freyd has defined as DARVO: a strategy used by those accused of crimes to turn back scrutiny and accountability.
Without mentioning the still-unrefuted 1991 Mercury News investigation documenting numerous complaints of sexual assault against him, Manos and his lawyers deny all allegations past and present. They attack the credibility and ethics of Ann West, whose 2018 complaint prompted the independent investigation, after IYNAUS found that the initial ruling of its Ethics Committee was problematic. The documents attack the IYNAUS Board of Directors for ordering the investigation, as well as the media for “unfair characterization”, though they give no examples of unfairness. Beneath the denial and attack runs a riptide of role-reversal in which Manos is portrayed as an exemplary and blameless upholder of yoga virtue, victimized by an attention-seeking accuser and a venal bureaucracy that is not, in Manos’s words, “upholding the original principle the organization was founded to do: To propagate the work of B.K.S. Iyengar.”
On Friday, IYNAUS refuted both documents in a searing statement published to its site. The statement meticulously detailed the timeline of communications, contradicting many of Manos’s claims. It includes:
- An assertion that IYNAUS is not accusing Manos, but investigating accusations.
- That IYNAUS bylaws allow for its Board to review Ethics Committee decisions, and that it voted unanimously to follow up on the West decision with an independent investigation.
- The opinion that the investigator holds an impeccable reputation in her field and is following standard confidentiality and disclosure procedures.
- The opinions that Ann West was within her rights to protest the initial findings of the Ethics Committee.
- That IYNAUS declined Manos’s initial offer to resign because the offer was contingent on the Board killing the investigation. They reasoned that this would be against the best interest of both the organization and the general public. They write: “Whether or not Manouso is currently an IYNAUS member, an unbiased independent determination of these issues will be critical to addressing many issues in our community, in restoring confidence in IYNAUS and Iyengar Yoga, and in contributing to an important national discussion and debate. If Manouso were found innocent, that would have immense importance for our community and its reputation. If he were found guilty and particularly if a pattern of sexual abuse were found over a period of many years, it would raise profound issues about the appropriateness of IYNAUS’s past actions, about our culture, and about future restorative and other steps to be taken in our community. And questions of sexual abuse in yoga have been much discussed in the press and have great public importance. The results of this investigation will be matters of intense interest to legislators, regulators, other leaders, and to the public in the U.S. and in much of the rest of the world. The Executive Committee thus concluded that Manouso’s resignation, without more, could not justify termination of the investigation.”
The IYNAUS response also released startling internal communiqués between the Board of Directors and the Iyengar family. On November 15th, Geeta (now deceased), Prashant and Abhijata Iyengar wrote to IYNAUS to defend Manos as “a very senior member of our family (Association) who has done a lot to take Guruji’s teachings to the people. We all know him and we, Geeta, Prashant and Abhijata are very hurt that the National Association, instead of being fair, is out hunting for reasons to tarnish Manouso and his image.”
Earlier in the letter, the Iyengars also object to IYNAUS extending its investigation back to 1992 and accepting anonymous complaints for review. They cite the lineage patriarch regarding anonymous complaints, writing that “Guruji said that those who express views without revealing their names, are in political terms fence-sitters so that they can move to the side which is convenient to them. He did not accept those views and we honor his wisdom- that is yogic way.”
This reasoning resonates with BKS’s public statements about Manos in 1991, after he restored Manos to his position at the San Francisco Iyengar Institute. As reported in the Mercury News at the time:
Reached by phone in India and asked if he believed the allegations against Manos by the woman quoted above, Iyengar replied, “No. That is an old, old story. I doubt its truth. I do not believe past things when they are kept quiet for so long.”
Asked if he thought perhaps the woman had been too embarrassed or ashamed to report the incident, he said, “I do not believe that.”
Did he question Manos about whether the woman’s charge was true? “He did not say,” Iyengar replied. “Why should I ask him? I don’t want to listen to hearsay. When a report is fresh, immediate, then it is more likely to be true. When reported later it is all dexterous words.”
IYNAUS responded to the Iyengars in a gracious letter dated November 27. It made many of the points revealed in the current statement, but also added insights into the as-yet-unreleased investigation. These include:
- That IYNAUS “received well in excess of 150 reports relating to these issues… Many were supportive of Manos. Many others made credible allegations that he has abused his position by making sexually inappropriate adjustments. Based on these and other reports, we believed that there were many other individuals who would come forward if given an opportunity to do so safely and that some would allow their identities to be revealed. Finally, we also learned that rumors of such sexual misconduct by Manouso have been circulating in our community for many years.”
- That the reports “convincingly explained that the victims of the misconduct and many witnesses were afraid to file formal complaints because Manouso has immense power in the U.S. and worldwide Iyengar Yoga community and because they feared retaliation and reprisals by him and others in our community.”
- That 48 leading members of IYNAUS, including yoga scholar Edwin Bryant, had signed a letter requesting the independent investigation.
- That input from several legal, PR, and industry consultants had confirmed that the initial clearing of Manos by the Ethics Committee of the West allegations was not credible, and that an independent investigation was warranted to ensure organization integrity.
The Friday statement from IYNAUS also notes that the Iyengars have not renewed their call to stop the investigation and that “the Iyengars are now awaiting the independent investigator’s report.”
Anticipating the Friday statement, Manos’s lawyers sent a letter to the Board of Directors on Tuesday, threatening them each with legal action should they release it, or the findings of the investigation.
IYNAUS standing firm and posting their statement in the face of intimidation marks an extraordinary moment in the history of modern global yoga in which an older paradigm of top-down leadership is firmly challenged by public-service models of governance and accountability.
It might be the clearest and most public example yet of what yoga scholar Theodora Wildcroft has identified as an increasingly visible shift into a “post-lineage” era, in which practice and accountability are negotiated and nurtured by peers, rather than dictated and avoided by charismatic personalities.
Note: I wrote this as an epilogue to Practice and All is Coming. For me, it rounded off the narrative journey of this 3+ years process. I’d gotten to know Karen Rain over several interviews, dozens of phone calls, and hundreds of emails. It was extraordinary to meet her in person finally, and go with her to a movement space where she didn’t have to speak her story anymore, but could show me something of what had helped her heal from being abused within the Ashtanga world. It really felt like the last word. However, as the book developed, its ending swerved away from the personal and towards the study of community health best practices. My editor and I eventually decided that this piece was ultimately distracting from that arc — even though it feels like the beating heart of how it all came together. So here it is, on its own, opening with a quote from Kathleen Rea, who hosted us that night.
Explorations of different themes, such as intimacy, sensuality, surrendering control, anger, fighting, being contained, grief etc. are welcome as long as they are not explicitly sexual, and are created through a step-by-step verbal or non-verbal consent building process. Please note that a newcomer to contact dance improvisation sometimes has not yet acquired the language or skill through which to build consent for dances exploring intense themes. We, therefore, ask that you limit exploring intense themes with newcomers.
— Kathleen Rea, “Wednesday Contact Dance Improvisation Jam Boundary Guidelines”
It’s a Wednesday evening in Toronto, mid-March. It’s chilly, and Karen clutches her bulky sweater close as we walk from the car to Dovercourt House in Toronto’s west end. On Friday we’ll be filming our big interview at Diane Bruni’s house. We’re chatting about it, going over the questions. The plan for the interview is to have something raw and humanizing to accompany The Walrus article when it drops. We know that people will try to discredit her, and me, and we’ve calculated that the in-person format will minimize that. We know what it feels like to talk with each other, and we’re thinking that if people can eavesdrop, they’ll get it.
But she’s nervous about it, and I can feel she wants to stop talking. The evening is crystal clear. We’re heading to a dance.
It’s a Contact Improv Jam, to be specific. The host is Kathleen Rea. She was in the ballet world, and is now a psychotherapist. We slip out of our coats and shoes and into her class in the enormous third floor room, and watch from the sides as she guides a small group. The dancers pair off and turn around each other, touching hands, arms, hips, backs, slumping together, pushing off gently, rolling down to the ground, supporting each other, trading weight back and forth. I feel relaxed and slightly mesmerized.
The class ends and Rea announces that the Improv session will be starting in ten minutes. She asks that if anyone is new to the experience that they meet with her outside to hear the intro talk and some ground rules.
As we file back out into the hallway, more people arrive. A musician begins to set up. It’s Jeff Burke, who locals know from his haunting busking on the subway. He has dreadlocks reaching down to his ankles. He’s smiling and melancholic, and bent low under an enormous dufflebag. As he unpacks it seems like some musical tickle trunk that can never be completely empty. He draws out a black bassoon, a tin whistle, and a theremin.
Karen and I sit down cross-legged in the hallway with three millenials, also first-timers to this space. Karen isn’t new to Contact Improv, which, she’s told me, has been very helpful in her healing process, post-Ashtanga. It’s helped her feel her body in relation to other bodies again. In public spaces, in safety, in sensual but non-sexual ways. Karen suggested we come to Rea’s class because Rea is famous in the Contact Jam world for the clarity with which she runs her space. Like Rain, she has been a reformer, calling out abuses and problems with consent in her subculture.
Rea starts her intro talk from the groundwork of affirmative consent. This is an art-form, she explains, in which touch is common. It’s often evocative and nourishing, but it’s also not essential. She says that any dancer can and should say no to an invitation to dance at any time, and can also express withdrawal verbally or non-verbally. She says that we might notice that people who have been coming for a long time have unique and complex dance-stories that have evolved between them. That can be cool to watch, but probably not to try to imitate.
She explains that Contact Improv can bring up all kinds of complex sensations, feelings, and thoughts, some of which might be sexual in nature. This is nothing to be ashamed of, she says. But in this space we agree that those feelings will not be acted out. There are spaces in the subculture in which that’s part of the scene, she says. But here, sexualized contact is strictly forbidden. She assures us that while she’ll be participating in the dance, she’ll also be available for questions and to help us process any complexity that comes up.
So I’m sitting there and it’s starting to sink in. How extraordinary it is to be here with Karen, listening to a teacher give us a ten-minute safer-space talk about touch and consent. How would Karen’s life have turned out, I wonder, if this level of clarity had been available twenty-five years ago in the Ashtanga world?
I can feel also something else. A terror has built up in me while writing this book that there is no safety to be found in this world. That yoga classes and dance jams are somehow always and forever strained by unconscious desires and aggressions fanned by unequal power dynamics, and that there’s nothing to be done about it.
This is not true. We can do lots of things about it.
Rea checks in to see if we have any further questions. A young woman asks about feeling shy or out of place. Rea nods and says, “You can just watch, too. And you can just wait for someone to ask, and see how you feel.”
I like that answer. It’s also for me.
We file back in and sit down against the wall. Jeff Burke has started to play. There’s a pickup plugged into the mouth of his bassoon. It sends a low drone through an amp and into a loop machine to keep it going. Some of the dancers are already up and at it.
I feel shy, not only about the dance, but about sitting there with Karen, not talking about Jois. We’ve put aside the history, and now there’s music.
Two days later, after our interview and over lunch, Karen summed up our awkward moment, and a few others.
“So when we stop talking about Ashtanga,” she says with wry smile, “will we have anything else to talk about? How likely is it that we’ll be friends after this is all over? Do we have anything else in common? I’m queer and you’re a straight guy with a partner and kids and very little free time. You’re also still in the yoga world.”
Half sad, half elated, I laughed. Of the many things this whole experience had done to and for Karen, it had above all else made her brutally honest. I know she doesn’t like this word, but I can’t think of any other that fits: for Karen, honesty is the highest form of spirituality.
As I drove her to the airport the day after that lunch, we talked about the sacrifice this spirituality demands. We were talking about the pros and cons of having gone through all of this, especially for her. How much it cost to disclose everything and remember, and retell, and weather the denials and rationalizations all over again. But also: how much clarity it had provided. How it had helped to change an entire culture.
“When I first dialed your number,” I said, “I had no idea that all this would happen.”
“Neither did I,” Karen said.
The landscape hurtled by.
“What can I say?” said Karen. “I hate you for this and I also love you for this.”
We laugh and cry.
Back in that dance room on that Wednesday night, I remember my shyness slowly turning into a pre-teen-style goofball shame that I wasn’t just getting up and dancing.
“So are you going to dance?” Karen asked me.
“I think I’m waiting for someone to ask me.”
“Okay.” She smiles. I’m sure I look funny to her. Just another man, used to thinking of himself as so confident. But really, deep down, afraid to dance.
“Would you like to dance with me?”
“Look,” she said. “I feel safe with you. I don’t think you’re a creep. But don’t give me all your body weight. You’re a big guy.”
I still felt too shy to look her in the eye. That was okay. We went to the centre of the room and sat down, back to back. The bassoon got louder and Karen leaned into me. As she pushed her back into mine I felt a flush of warmth and resolution and friendship.
And I was surprised, in a new way, by how strong she was.
It will soon be a matter of common knowledge that the integrity of globally successful yoga and Buddhism brands founded by charismatic evangelists have been grossly compromised by histories of abuse.
We don’t have to name names: they’ll just come to mind. Fill in the blank of “The ______ yoga community”, and you will likely have named an organization in which the leader and/or his/her key lieutenants have been abusers.
In some cases the relationship seems to express a morbid calculus: the more abusive the leadership, the more successful the organization.
The jury is out on whether abuse prevalence is higher in globalized-Indian-convert-spirituality groups than in other groups. But we can say that in a completely unregulated landscape confounded by idealization and orientalism in which charisma is the primary coin of the realm and consumers have little if any way of assessing the competency of producers — even in matters as tender as their own bodies, psyches, and inner selves — abuse is easy to pull off and devastating in effects.
Understanding how the abuse works systemically is impossible, IMO, without diving into cult studies, which provide a robust framework for how the behaviours, information, thoughts, and emotions of group members are controlled (cf Hassan) through the manipulating strategies and deceive and negate the self (cf. Mann).
When (not if) this analysis becomes normalized, the notion that these brands and their communities “protect” a particular kind of knowledge — a language that’s emboldened by references to “tradition” or “lineage” — will start to ring hollow. It will become clear that the shadow function of the organization has been at least dual. Aside from the good the organization has done, it has used the notion of
- Protecting proprietary/precious information to…
- Protect the image of the abusers said to hold it.
The vehemence of those who protect “purity” seems to rise in direct proportion to their shame.
The pressing question becomes “Who then was doing the protecting?” The answer is that it takes all types, from the goon-enforcer all the way up to the academic who gave the group uncritical validation by overlooking its cultic machine. But here I’d like to focus on the most respectable and popular types, who continued on in their careers after abuses became known, largely without changing tack. Let’s call them the Respectable Bystanders (RBs).
Think about the teacher who is well-respected for conflicting reasons:
- They have a strong relationship to a socially viable brand (i.e., they are “traditional”), but
- They have also tacitly distanced themselves from it (they are “independent”).
They often enjoy privileged status within the group, held up as paragons of virtue, as people who got the “true” message of the teachings, as luminaries who didn’t succumb to the foibles of the corrupt leadership. They were able to “separate the teacher from the teachings”. In public they’ll maintain enough of a relationship to the group to serve as an apparently safer or saner alternative to its darker regions. At the same time the RB will profess just enough ambivalence towards the group to not be dragged down by association.
The RB is not a safe person. They managed to capture the glow from the charismatic halo, bottle it up, and repackage it. They couldn’t have done that while also saying “My teacher was an abuser and together we have to heal his legacy.” And if they spent twenty years or more not speaking out against the abuse of the community in which they went on to attain mentor status, you can bet that they didn’t pay much attention to the power dynamics they themselves were creating.
More importantly, consider whether their mentor status now positions them to “save” the brand with their maturity and guidance. That’s not just cynical on their part. It’s dangerous. Because one thing that RBs generally share with the leaders they hold at arm’s length is a grandiosity that believes their internal goodness constitutes all the learning they need.
Theodora Wildcroft was just here in Toronto beginning her first post-doctoral foray into the mainstream yoga training sphere. Her research generated the concept of “Post-Lineage Yoga”, which does many things, including describing the way in which communities practice after their leadership is compromised by abuse revelations.
Because these revelations are now ubiquitous, and because sources of authority on movement and science and history are now horizontally networked instead bestowed from above, the truth is that we are all post-lineage practitioners now.
This goes for the bystanders and enablers as well, unless somehow they sealed themselves off from all other influences. In the case of the Respectable Bystanders, they didn’t. They diluted their socio-economic links to the abusive leader in part through being open to and sometimes taking on other influences.
Wildcroft is clear that post-lineage doesn’t mean anti-lineage, which is why the term also can describe the RB. What her scholarship has done, however, is to amplify some basic transparency questions that can only improve safety in the shadow of RBs and others:
“Do you know where you stand in relation to X group/method/tradition?” “Are you clear about the conflict between benefit and harm in your heritage?” “What are you doing to help those who were hurt by the system you benefited from?”
I’ve done a lot of podcasts, but this one is different. Tiffany and I have known each other for many years, and we were able to record at her dinner table with the Edmonton winter held at bay outside the window. I was exhausted and just off a plane but that somehow helped make me focused and relaxed and a little unguarded. Also, Tiffany doesn’t fuck around. Thanks for the all the hard work you do, Tiff, and for your friendship.
Here’s the recording, which is episode 2 on her new series with Elliot Kesse. You can support their work here. I’m posting a cleaned-up transcript below.
Welcome to Where’d My Chakras Go? A yoga podcast for the rest of us, with Elliot Kesse and Tiffany Rose. So I am here with Matthew Remski and Elliot is not able to join us unfortunately, but we will be discussing some of the topics that Elliot had requested. So maybe Matthew can just tell us a little bit about yourself?
Sure. Thanks for inviting me Tiffany. I’ve been teaching or I guess involved in yoga since about 2003, and that followed two three-year stints in yoga related cults. And how that happened is a long story, but coming to yoga itself was really wrapped up in trying to recover my sense of agency and autonomy after those experiences of control — of social control. And that really started with being able to feel my own body as my own, being able to feel my thoughts as my own. So I plunged right in.
Also, I’d lost a lot of time in my late twenties and early thirties, wrapped up in these two cultic organizations. The yoga industry was booming when I got out and it seemed like a fortuitous fit and, there was a training that I could go to and there wasn’t a yoga studio in the little town that my ex partner and I were living in at that time. So, things just seem to fall into place to put me in this strange position of studying a lot of yoga and then beginning to teach it a little bit too early, but in a very intensive way. I started out with 25 classes a week or something like that. There’s a lot of people who ended up doing that in the early 2000s I think.
I eventually continued to study in subject areas like yoga therapy and Ayurveda and more esoteric subjects like Jyotish or Vedic astrology and palmistry and the spatial arrangement thing called Vastu. And that was all really enriching in my life. I’ve continued on from there, but it’s really taken me about 10 years to swing around to recognizing that the primary value that I found in this to begin with was tools to access some sort of internal sense of constancy or agency, and capacity to feel like a single self and that’s been really important to me. And then it’s also directed how I’ve begun to look at how systems of social control developed within yoga environments as well. I think a lot of your listeners will probably know that I do a lot of work on yoga and Buddhist cults now in my writing. So that’s a little bit about me.
So you live in Toronto and you have two children and you’re married to Alix who is just starting to move into her own practice and the boys are both in school now, so this is kind of a transitional time for you as well, hey?
Right. Yeah. Alix is starting her psychotherapy practice and supervision as you say, the boys are both into school, little Owie is only in preschool. He says “pee skoo”. Then I’ve got this book coming out in March and I have no idea what’s going to happen after that because there’s going to be a lot of people I think who appreciate it and there’s gonna be bunch of people who really hate it. And I think it’s going to bring my engagement with yoga training work into a different area because up until this point I’ve been doing YTT modules in or facilitating YTT modules in history, philosophy and culture. But I think especially the conclusion of this book is going to put me into the zone of — or at least I’d like it to put me in the zone of — starting to talk about community health and, and safer spaces. Not just in terms of affirmative consent or informed consent or all of the amazing anti-oppression work that I’ve been exposed to and I’ve started to learn about, but also in terms of how do people actually form relationships in yoga and Buddhist communities, and what’s the role of charisma, and how do you know that you’re in a bounded-logic group, and how do you know when you’re being asked to do things through mechanisms of undue influence, and how do you know that the person’s actually giving you care instead of trying to control you? Those are very pressing questions to me because the last, especially three years of work that I’ve done in the writing and journalism that I’ve published have all focused on that in various yoga communities.
So you’ve kind of had this sort of archetypal position in Yogaland as like the evil sort of villain that just picks apart everything that’s good, and things that everybody loves, you know, you’re just there to shit on it. Did that happen intentionally or was it just sort of, did it just sort of evolve?
Well, I think, I mean to me, thinking critically about one’s internal life and how one consumes spiritual ideas is a form of spirituality. I think we — I don’t want to speak for everybody — but it seems to be a common thread that we take our spiritual aspirations really seriously, and to the extent that we do that, I feel like it’s really good to interrogate where they’re coming from and what kinds of wishes they’re fulfilling within us and what they make us more receptive to and what they make us more blind to. So I’ve always felt in the critical work I’ve done around yoga and injuries or the difficulty in telling apart trance states and dissociative states in meditation or how smiling and seemingly beneficent and communities can really hold these daggers of betrayal — all of that work to me has actually been a form of spirituality.
Because I think that one recurring pattern in my life is that when I learn something, it’s through some type of disillusionment. I don’t think that’s necessarily true for everybody, but I think it’s underrated. I think disillusionment as a growth process actually underrated. The trick is (and this is where I think I fall down and where people, perhaps people who are critical of what I do don’t get enough from me) which is that disillusionment really has to be healed by some form of re-enchantment. And so I’m working on that part, but it’s hard because all of my critical work is also wrapped up in the wounds of having been a cult survivor.
And so trying to find the pathway between criticism and productivity can be a real challenge, but it’s something that I think I want to keep working on for sure. I feel responsible to that. When people engage in my work and they feel depressed or more cynical or low, that’s a burden for me. It’s a burden for them! But I think it poses a responsibility. It gives me a responsibility. I don’t want to shy away from that.
I used to have this like almost-avoidant and dismissive attitude of “Oh, well, you know, I can just describe a problem and if you don’t like it then, you know, suck it up.” But that’s not where I’m at anymore. I think being in a really supportive relationship makes me understand how that can’t be where I am anymore. Trying to do well by my sons makes me understand that I really don’t want to be there anymore. I do want to do more to look at positive solution-seeking.
Is it you that says, are you quoting somebody that says something like enlightenment is the end of… what’s it?
I think maybe what you’re pointing to is that I had a teacher who gave this, I think probably eccentric etymology for “moksha”. He suggested that the first part of the compound word was shared with the name of Mohini,one of the divine feminine figures who has said to distract the yogi from — in this very misogynistic system of course — distract the yogi from his other-worldly concerns. And then the “ksha” is related to space element. And so his really beautiful explanation… I don’t know how other Sanskritists would find it, but he used to say that he thought of moksha as being “the end of infatuation”.
And leaving two cults was about two different types of infatuation coming to an end. Understanding that the bodily autonomy and, the real blessing of newfound interoception that I got from asana when I first started… really began to slide over into a kind of anxious ableism. When I realized that that was true, that was another end to infatuation. There was an infatuation that I had with physical capacity or even a capacity to sense things internally. You know, I think interoception is wonderful, but it can also be fetishized as, as some kind of core anchoring thing that will always bring you into the present moment and solve all problems and stuff like that. But it’s just another faculty and it has its uses and then it has its abuses as well.
And in fact, like for someone like me or people who have extreme chronic pain or maybe body dysmorphia or things like that, intense focus on interoception can sometimes be damaging, right? It can be harmful for people to feel like they’re trapped in their sensations or like they have to be tied to those internal sensations or else they’re not practicing yoga.
And that’s, and that’s a harder story for you for you to tell. I think it’s a lot easier — what I’m saying about interoception as being this wonderful grounding or agency-enhancing thing is a common yoga narrative. And then along comes Tiffany and says, “Wait, wait, wait a minute, wait a minute! When I go inside and try to find relaxation or peace or security and internal sensation, maybe I find the opposite. Maybe I just don’t find that at all.” And that in itself is a breaking of a kind of infatuation to just have that statement out there somewhere that, “Wait a minute, not everybody has that. Or not everybody does that. Or not everybody works that way.” It breaks this illusion that we’re all starting from the same place or that we all share something irreducibly in common. I think it gets us out of thinking that what we can share is an ideology instead of what we can share is a relationship where we’re actually continually learning about things that we just can’t understand about each other.
Doesn’t that make teaching harder though?
Like when there’s no common bond that we can kind of preach to. Then Actually have to start teaching in relationship.
And for people who maybe are closed down to relationship or maybe even like you were saying that closed down to a relationship to themselves. It makes teaching yoga a lot harder. I think
It does. It’s certainly harder to describe. It’s harder to market. It’s harder to feel evangelical about.
Well, there’s no flashing lights with that, you know?
No, there isn’t. This is a weird thing. I mean, when we hear the hopeful, hope-laden in statement in yoga culture or literature or marketing, we’re hearing two things. We’re hearing something earnest and yearning from the perspective of the teacher who’s marketing or the student who’s consuming. But we’re also hearing the potential for a kind of aspirational bypass where we’re somehow asking ourselves or other people to do and accomplish and feel more than they are able. And that brings up the whole problem of what happens when they don’t.
Do you think that…. I’m just kind of thinking this out loud, like, because I think that there’s so many teachers who are really wanting to do right. They’re really wanting to feel like their classes can be inclusive of everyone and that they are accessible, right? But with the current way that yoga is consumed in North America, it’s really difficult to remain profitable if that’s your livelihood and not sell hope. Right? So how do you, how do people who are really trying to be trauma-informed and inclusive and accessible, how do they compete with the evangelical, hopeful Lululemon crowd?
Yeah, I don’t think they compete. I think they offer something different which is: if there’s hope on offer, it’s the hope of, of inquiry or curiosity or a period of time out or a period of care or nurturance. I don’t see how they’re going to compete. I mean in a way, they’re antithetical so they can’t compete.
I think part of what we’re talking about is how can people make livings. And I think that when I consider what I know about your story and the story of so many other people who do this really sort of a in-depth trauma aware and non-commercialized work, I think of how I’m seeing this growing divide structurally between commercial and public service models. Where I see a hopefulness not in terms of marketing marketing solutions, but hopefulness in terms of the possibility for people like you and your colleagues for perhaps making more of a living over time or a better living over time is in the increasing movement of yoga into public health circumstances where the funding is assured because the population is known to simply benefit from what’s being offered.
That’s what I see with the work of people in the Yoga Service Council. And a little bit in the Accessibility Yoga Movement as well, that people are getting really good at, or better anyway, at figuring out where to pursue public funding rather than private commercial, consumer-based funding. So I’m very interested in that and that change in that movement.
One of the really great experiences that I had with you this year was at the Accessible Yoga Conference in Toronto. We had the privilege of presenting on a panel together there and you and I sat in on a session together at New Leaf foundation and I remember halfway through it, we were sitting beside each other and I was kind of a curled up in my chair and I had my knee in my chest and I was rocking a little bit and I remember you looking over at me and saying. “This is really good, hey?” And I remember thinking like, yeah, I feel very comforted. I’m like almost like rocking myself. Like I just feel very safe and comforted.
And that kind of work that they’re doing, I found a lot of hope in that and it was something that I hadn’t really been exposed to until then and just listening to them speak about the work that they do and the way that they approached it really gave me hope for yoga. Did you feel that way when you were listening to them?
I totally did. And I think it’s not just because of their content, which is top notch — because their content is not that much that far off from yours and it’s not going to be that much far off from anybody in yoga service. Where I find the comfort in just meeting people like that is in seeing how they have learned to approach the public infrastructure for support and to carve out their niche in it. And, I don’t know the New Leaf people personally that well, but that support is something that I know is a huge part of everybody who’s deeply invested in yoga service throughout North America is really trying hard to work on.
I was really struck sitting at the Yoga Service Council conference I think two years ago and I was speaking with a woman named Mayuri. I think her organization is called Little Flower Yoga and she trains teachers how to give 20, 30 and 40 minute yoga classes to grade school kids and she works in Manhattan. I think her partner is a public school teacher and so they’re sort of networked in the school system in a way. And she not only developed her training and by knocking on doors got her programs and her teachers into eight or nine public schools, which took three or four years, and they were able to pay out of discretionary spending for that. I think that’s how her business got going and I think she’s set up as a nonprofit as well. But she taught herself all how to do that, coming out of a non admin or nonprofit background. But the thing is there was one point at which, I think last year, Deblasio, the mayor of New York announced through the education department that they were making $20,000,000 available to the boroughs of New York public schools for wellness programs that would include yoga and mindfulness sessions or something like that. And so who’s on the phone the next morning, knowing who to call to get in on that funding is Mayuri. That is so cool because now she has networked her… she’s going to be able to leverage all of these teachers who she has trained into a new field that in terms of public money is still only being funded to a drop in the bucket. This has nothing to do with commercial yoga economics at all.
And yoga people are not in these circumstances having to worry about overhead or any of the things that you just went through with your studio over the last several years. So when I going back to sitting with New Leaf, the comfort that I feel is these people had figured out how to interface with the public health world. That means that comes with responsibility. That comes with “I’m going to have to have informed consent policies for all my workers. I’m going to have to have trauma informed training. I’m going to have to have good HR policies. I’m going to have to have all of these things that the commercial yoga world is totally shit at, and they’re just going to have to be a matter of course, and people are gonna have to be trained to a certain level that will allow them to be accountable to their public health positions.” And it’s like, it’s just a totally different world. And so I feel very, I feel very — it’s not what I’m professionally doing, but just as an observer and as a cultural critic and as a somebody who does journalism of this stuff sometimes, and I’m really fascinated to look at how that’s working.
I’m just going back to the conference. You gave the closing address for the conference and I had to jump on a bus to get to Montreal so I didn’t get to hear it, but I did watch the video. And I think I cried, which is really hard to get me to do so. But I think one of the things that really touched a lot of people in that address with you talking about how you too will one day become disabled. And I’m wondering if you can share a little bit about that.
Jivana, and — I’m a little bit embarrassed that I can’t remember the activist’s name that he cited in his presentation during the conference, but it’s somebody famous I think in California who was at the center of the disability rights movement from maybe the seventies or something like that — I think his one of his statements was, “It’s not like you’re not going to need these services. We’re all in this together.” And it’s kind of like a more visceral and material framing for all of the old ascetic and Buddhist realizations around mortality, old age, sickness and death. So there’s picture of the guy in his wheelchair saying, “You’re going to be somewhere like this.” And and then I was in his class a little bit later and,
Jivana’s class right. And I think he asked us to, — he’s got this great way of, “Let’s see how you can do Tadasana or a mountain pose, but, imagine that you need to have your full body in contact with a wall. Or let’s see if you can do tree pose on a chair. And he’s got all this amazing teaching around, “What is the posture actually? If you have an internal visualization of it, and that’s meaningful to you, is that the posture?” All of these ways of picking apart an ableism that is so pervasive, it’s invisible to people like me who, you know, I don’t see myself as being physically disabled.
So there was one point where I just burst into tears because I realized that he was giving me an end-of-life practice, or a later-on-in-life practice or something like that. He was actually preparing me for something in a way that nobody had ever prepared me for in a yoga class. When I got into yoga and I was doing asana obsessively, it was more like, “What secrets does this body hold that I can stretch out of it? And how can I break this open to find what’s inside?”
And Jivana’s doing something different. He’s like, “What’s already inside that can be felt and accepted as your condition or what your condition will be when you’re perhaps not able to stand or you’re not able to see or you’re not able to feel all of these things that you associate with yourself.” So there’s something very profound about that and it just kind of like, it added to this row of dominoes that have been falling around me or within me around what it means to not see your own privilege.
For me, that started with, I don’t know, several years ago. Actually, it came up this morning as well because I arrived here in Edmonton at 9:30, which meant that I had to leave the house in Toronto at 3:30 in the morning. And several years ago, Alix my partner said that she wanted me to take a cab to the bus stop we live in. We live in a neighborhood where if you want to catch the bus to the airport — like the bus that costs $3 instead of paying 60 bucks to take a cab at that time — you know you have to walk through a kind of lonely patch. And it’s a little bit of a sketchy area. And actually there were just two shootings this past week in the area. And so a couple of years ago, I was going to take one of these trips. I was probably coming here and she said, “Can you just take a cab to the bus stop?” And I was like, I was insulted. And I was like. “No, I’m not gonna, I’m not gonna.” I got all proud and huffy and stuff like that.
It took this argument, I’m ashamed to say, to break through this layer of absolute unconsciousness around what it actually meant to be female and in a body and in this part of the city, and thinking about walking at that time of night. And it kind of like overwhelmed me. I was like, “Oh, you live in a totally different world than I live in. And I haven’t seen that before. And I have to start taking care of that. Like I have to start taking care of you. Not in a paternalistic way, but taking care of the fact that I don’t even understand how much benefit I have here.”
It’s funny because I stayed with you during the conference and I, one night I went out and I was up until midnight and I had to navigate my way back to your house and I remember you asking me because I walked from that bus stop to your house and it was about midnight or 12:30 and I remember you asking me if I felt unsafe and I said no. And I thought about that and you know, I think probably what that is, you know, as a trauma survivor, I tend to feel safe in unsafe situations and unsafe in safe situations. So for me, I just kind of…
It can be scrambled, right?
Yeah. I puff myself up and put my head down and just walked to your house without even giving it a second thought. But, you know, it didn’t probably even occur to me that I might be putting myself at risk or in danger or that I should have maybe taken a cab or something like that. I just wandered through the streets of Toronto by myself.
Yeah. And like me asking you that and me asking you that comes from… I mean, it’s funny because there’s a potential for paternalism in there too, right? Where I’m going to be protective towards Alix or towards you as a guest and maybe over-compensate in some way and so these questions about empowerment and equality that come up. But really listening — I think the main point about privilege is just really letting it sink in: that we live in different worlds. And that was one of the first big things that, that I think really started to, it changed my spirituality in the sense that like the infatuation now that I am interested in ending or interrogating in myself is the infatuation that I have with forms of privilege that I can’t even see.
Because that infatuation — not understanding what it means to be male, or male-identified, not understanding the advantages of being white, not understanding the advantages of being considered to be able-bodied — that those are all barriers to empathy and communication and activism. Because they make a person feel like that the world is just, should be okay and navigable by everybody.
And so I’m in Jivana’s class and this, this other sort of penny dropped which was, “Oh, I’m not looking at the world as… I’m looking at the world through ableist eyes, and I’m doing that in physical terms. I’m doing it in psychological terms. I’m doing it in cognitive terms. And if I can stop doing that or if I can, I can start questioning that a little bit, I’m going to see and invite others into, or I’m going to see other people a little bit more clearly and I’m going to be able to care for things a little bit better or at least I’m going to make fewer boneheaded remarks. I’m going to cause less harm and that’d be a start.”
So we talked a little bit about disability and the, the Accessible Yoga conference, and one of the things that we talked about before we were recording was — and Elliot talks a little bit about this too, as someone who is physically disabled — that oftentimes there’s this binary around disability where we think of disability only in terms of physical disability. And one of the things that I try to talk about is how we can be disabled in other ways, right? I think when talking about internalized ableism and how we don’t always see how, how people may be disabled in certain ways or how we might have blind spots. One of the blind spots I think that I see a lot in Yogaland is around people not really understanding neurodivergence. I think you don’t really speak about this very often, but I know when I did an Ayurveda training with you, you shared about in your twenties something that happened to you, that you kind of realized that there was some neuro divergence in your life. Do you mind sharing about that?
No. Not a lot to say except that during a period in my early twenties of real emotional stress and alienation and probably like — I think I’ve been undiagnosed clinically depressed at several points in my life and it was just never in my culture or it wasn’t in my toolbox to seek out therapy. That wasn’t part of where I came from. So, that’s why I think I remained undiagnosed. But yeah during a period of really severe stress, I had a series of really explosive seizures where I lost consciousness for fairly long, I don’t know how long, but fairly long periods of time. And they were physically violent enough that I would wake up on my or I came to on the floor of my apartment with like the bookshelves toppled over. So something had happened or I’d be physically injured in some way.
And I went for testing and there was nothing found so I did whatever the EEG tests that were typical. They did a sleep deprivation test and things like that. The neurologist who saw me felt the things were, that the experiences were anomalous or they could be stress-related. But one thing that emerged out of that was every once in a while, like I sort of like go back into, I’m thinking about or researching how people experience seizures because one feature of what I experienced was that — or at least the way I narrativized it was that — the physical sensations were associated with some sort of mystical experience.
So I was in university then for religious studies, I was reading all kinds of mysticism. I was in classes where I got my first exposure to yoga philosophy and Buddhism and other things. And I think Tantric thought as well. But the story that I had ready-made for me to apply to these physical experiences I had was that something transcendental was happening to me. And so after that period, my fascination with things religious and spiritual just seemed to increase, as did my obsessive writing. And so there’s this weird thing which I haven’t been diagnosed with but seems very resonant. It’s called Geschwind Syndrome. And I think it’s a subset of a particular type of epileptic condition where — and I should say just right upfront that I haven’t had seizures for a since that period, so this is really going back 25 years now — but I think they flipped something in me or they turned something on… Geschwind Syndrome is marked by not just the seizures, but two very clear characteristics. One is hyper-religiosity, but it’s not the type of hyper-religiosity that is devotional. It’s a hyper-religiosity that is simply intellectually interested in religion. And then the other thing that people with Geshschwind Syndrome have or typically present is hypergraphia or endless writing, obsessive writing. And that’s certainly very resonant with me.
Because you’ve described yourself as almost addicted to, writing.
Sure, for sure. Yeah. Because, for various reasons, that’s also been like a way of internally parenting myself when I do various types of writing. So not all of this is like this. I can write pseudo-academically or whatever and I can write in a kind of reporting format. But when I really need care, my instinct has always been to write about something. And what’s fascinating is that as soon as it begins to appear on the screen or the page in front of me, it’s almost like a hologram. Almost like like there’s a person there that I am dialoguing with and who is caring for me enough to listen to what I’m saying and faithfully reproducing it.
Alix actually told me about this thing DW Winnicott says, which is that sometimes a person can turn to their intellect for care. And that’s certainly been true for me for writing. So it’s a very hard thing to describe except that when I get into the flow of it, I don’t feel like I’m alone. However I have to be alone to do it!
And so that makes — I struggle with accepting care from other people because I’ve developed this really sort of iron-clad way of doing it for myself internally and that all intensified after the seizure experience. The other symptom that, or thing that people with Geschwind Syndrome present with is atypical sexuality, and that doesn’t really resonate with me, but often they say two out of the three things is good. So that’s been interesting to me.
I want to learn more about that so it can be more transparent about that because I think that if my writing becomes more prominent or you know, if this book does really well or something like that, I want to be really clear with myself and with my readership that writing is not just a profession or a skill for me. It has a therapeutic aspect to it. It has a compulsive aspect to it. And that means that I have to take responsibility for dumping on other people when I write and you know, you can have the kind of avoidant hand-wiping attitude of “Well I’m just gonna produce my content and people can do with it what they will.” Or you can say “No, if you do something that’s compelling and people follow it, then you have responsibility towards them.” And so yeah, I wanna learn more about that part of myself which is so large, it’s hard to see.
One of the things that, that I hear a lot when I talk to other yoga people about you is, you know, I think it comes out of intimidation to be honest. People are intimidated, by some of the big words that you use when you write. But there’s a lot of like, “Oh, he thinks he’s better than everyone,” or “He thinks he’s smarter than everyone,” or “He’s so negative or judgey. And certainly like, you’re probably one of the smartest people I’ve met. But I mean, I don’t personally find you intimidating. But I’m wondering, and somebody asked me this about you. Somebody asked me a couple of weeks ago like, “I wonder why Matthew didn’t become a cult leader?”
Some people say that I have!
Some people say that you have, some people say that —
I’m like: “Show me the people.”
Where’s the money? Well, I mean, I think some people think because, you know, like myself and some of some of our other friends that we have in common will come to your defence when you’re being dog-piled on for things. I think that we get accused of being Rembots or that we’re in the cult of Remski or whatever. But like because you kind of have the brain that you do. I mean, it certainly isn’t out of the realm of possibility that you could have at one point created some kind of a cult if you wanted to.
Yeah, you’re totally, you’re totally right. Okay. So, so the first thing that comes up when you, when you asked that is that I stopped doing classes that I was… Well, I mean, a lot of things happened that ended up closing up my last studio that I owned in Toronto with my ex partner. Like the main thing being that the relationship ended. I ran courses in Ayurveda and I had a small following and there were a lot of people who really liked what I did and… But there was also… I would do, Ayurvedic health education appointments, for which there’s no licensing or no accountability structure. And it was only when I started to go to psychotherapy myself that… then certainly when I met Alix and she comes from a psychotherapy family and she was going to start studying psychotherapy herself, I was like, “Oh a regulated industry means that there’s a huge interpersonal training component that really should be in place before you’re visiting with people alone and talking with them about their diets and their relational lives and all of the things that come up in Ayurvedic health education.”
And I stopped doing those appointments because I realized that I did not know how to understand — or I started to begin to understand what was happening in things like transference and countertransference. And that happened through my own therapy, also, as I said with starting to learn about Alix’s world. And I realized that I did not know how to… there was nothing in the training in the yoga world or the yoga therapy world or in the Ayurveda world that I had encountered that really gave me a clear understanding of how to understand the power dynamics of the relationship of a personal meeting like that. And so I just stopped doing it because I realized I didn’t understand it.
So when I think about like why, if I’m a charismatic person and I have interesting and unique content, why I didn’t go forward and want to accumulate power or something like that socially with people in real life. I think about that. I think there’s something in me that said, “No, wait a minute, I’m over my head here and I don’t know how to do this.”
And there’s a lot of people out there in this world who also don’t know how to do this and they’re doing it and they’re hurting people, because we started to hear those stories as well. And so I guess the notion that I would manipulate people interpersonally just fills me with such dread and guilt and shame that that would be possible.
Can I tell you a story?
Yes, you can.
So the first time you ever came to my studio in LaCombe it was packed. So there was like, I don’t know, 30, 40 people in the room. It was all women. And LaCombe is this tiny little city in central Alberta and it’s I think the most churched community in Canada if I’m not wrong. And it’s also a guaranteed conservative stronghold. Anytime there’s an election, it’s always a conservative community.
And I remember watching you teach meditation to this room full of women, at the studio. We had just opened. I think we were maybe open for four or five months. And I remember watching the women were sitting down and you were standing up and you were talking about meditation and I just remember their faces watching you talk with…. they seem to be just full of like this weird wondering. It’s probably, they’ve probably never seen somebody like you before or interacted with somebody like you before. And I remember thinking after a while after they’d asked questions and you were talking about meditation and how to claim agency in your own body. I remember thinking, “These women are asking him for permission to exist.”
I remember being so blown away by that and wondering how you were navigating that because I’m sure you picked up on it and in some ways
And I wondered like, how is he going to navigate this? They’re asking him to just give them basic permission to breathe and like they don’t even know that they can breathe.
Right. And what does it mean to stand at the front of the room as a man? And have it be okay that you’re the person who’s going to do that. It’s just so…
That is so weird.
It’s so bizarre and it’s, I think it’s very unhealthy and I just don’t think it’s a good. I just don’t think it’s a good dynamic. There’s too many,.. like at that point, at that point, I can feel, I can feel the countertransference, right. So: Dude’s from the city. A totally different background from anybody I know. He’s gendered differently in some ways —
Yeah there’s some sort of femininity about him.
Right. So I know that there’s something new or odd or attractive about me and I’m like, and it just makes me uncomfortable, My immediate feeling is I’m uncomfortable and there’s a power dynamic here that is artificial or it’s overriding, not overriding but competing with whatever the basic content is of saying a few things about meditation.
So we’re running out of time, but I really want to get into your book and I really want to get into the other thing we want to talk about, but I wanted to, I want to kind of dive into this a little bit because this is something I’ve personally had to navigate because I was raised in a cult. And certainly male authority has more power for me than female authority.
And I think when you and I first met because we’re both cult survivors, I think there was a really strong pull that could have gone into countertransference for me anyways, I don’t know about, for you, but for me there could have been a really strong sort of like glomming on to you as some sort of, you know, teacher figure or something. And at one point there was something we were talking about, and I was asking you what you thought and I think you said, “You know, I’m just telling you this as your friend, right?” And I remember hearing you say that and thinking, “Okay, yeah, you’re right, like, this is just like two people sharing information. This isn’t you some kind of supernatural being telling me something that I needed to hear.”
I hope that like saying “friend” implied like equal.
Yeah, it did, it did, it totally diffused…
Because that can be a weird word too.
No, it completely diffused it for me and really brought me back down to earth and kind of cemented the relationship that I feel like I have with you. But I know that for me in certain circumstances, because those deeply ingrained patterns are so embedded that it’s almost impossible for me sometimes not to need that in order to hear something.
It’s tragic, totally fucking tragic.
It is. I had this dream one time that I was, I was an elephant in an elephant sanctuary and I really wanted to be out in the wild. And I remember the elephant me crying and wanting to be wild and having this realization that I had to stay in the sanctuary because I couldn’t survive in the wild. And like, that really spoke to me about, you know, I was born into dynamics, so my patterning is from birth and it’s so, it’s not so easy to untangle. And so my whole journey now has been, you know, what do I need to embrace and work with and what can I, what can I get rid of. And so when I, when I had that realization about you at my studio and I saw the way that these women were watching you, I had this realization that I’m this whole city that I was opening the studio in felt like an abusive relationship to me. It felt like an oppressive and abusive relationship where, and you know, I’m, I’m saying this knowing that maybe some of the people from my studio are going to be listening to this, that there were women in this community who had never experienced agency and who had never had the chance to really be in their own bodies and to make their own decisions. And I wonder, you know, with you saying, well, that’s wrong. I shouldn’t be teaching these people, but I wonder if there are things that you could say to someone like that that wouldn’t be heard from anyone else other than a man.
Yeah. I really don’t know. Like, it’s a really sort of prime example of privilege meeting an old paradigm that seems to want it or need it or something like that.
Well we talked about this a little bit when we talk about, the ways that people can go into practices that are harming and so like practices like BDSM where, where people are addressing their trauma through, through physical harm to their bodies or physical harm. Maybe harm isn’t the right word, but from hurting themselves. And how that, some people find that as a pathway to healing. And I wonder, you know…
Yeah — If there’s informed consent and if there’s all kinds of safety procedures and all that, right? I don’t know how to answer that question of what does it mean to be in the front of the room as a man with a lot of women listening to you very intently. And the dynamics that creates and echoes. I don’t have a personal answer for that except to say it doesn’t really work for me, and I’m not comfortable with it.
That said, I’m here in Edmonton, I’m going to facilitate a YTT module. It’s going to be mainly women in the room, but it’s going to be different because I’m not going to be teaching techniques or practices. I’m going to be giving basically a seminar in critical thinking. And so it’s not about instructing people towards their higher selves or giving them some sort of spirituality or pretending in some way that there was something inside me that is worth sharing. Those things are not really part of that kind of instruction. But I do know that leading a retreat for or like leading a group class in an 80 percent female practice population… I just don’t know how personally I would feel comfortable given everything that I’ve learned about sustaining those dynamics.
And so everything that I’m doing now is to try to move towards just offering a content rather than practices. And coming out of this book, I’m working on modules for community health. I’m thinking about going to, I guess it wouldn’t be graduate school because I didn’t graduate, but I don’t know, doing what I need to do to become a licensed counselor for people who are navigating their way out of cults. Because I’m doing that like a dozen times a week anyway and I’m doing it for free and I should be paid for it, but I also should know how to do it better, and not just have informal conversations with people. And so I’m just moving away from the charismatic power dynamic that is kind of at the center of how commercial yoga works and that is exacerbated by this structural sexism that you point out.
I mean that could lead into a whole conversation around men teaching yoga and what needs to happen around that for sure. But I’d like to finish off with talking about your book and maybe some cult dynamics in yoga land for sure. So: March, you’re book is going to be out?,
Yeah, March 14th. We’re in the thick of production whirlwind and there’s a thousand little details and decisions to be made along the way and we’re setting up online resources. And, there’s a workbook that is at the end of the book that I’m hoping will be a resource for teacher training programs. The book’s called Practice and All Is Coming: Abuse, Cult Dynamics, and Healing in Yoga and Beyond. And it comes out of three years of a tracking the stories of the survivors of Pattabhi Jois’s sexual assaults, which he got away with for 30 years because he was enabled, I argue, by a number of factors including including key cultic dynamics of information control and image management and rationalization and pyramid-like structures, where power just floats to the top and, you know, information leaks down to the bottom and get suppressed and silenced.
And feels like a good time. Like it took three years to do. And because I’m so personally invested, not in Ashtanga yoga, but in cult literature and cult recovery I didn’t realize until I pretty much finished the draft how exhausted it had made me and how much it had, caused my physical and mental health to deteriorate. I feel that slowly I’m recovering from that. And it kind of feels like an exciting time now because, there’s going to be a shitstorm when it’s released, but I kind of know what’s coming and I’m a little bit more relaxed into the decisions I’ve made around, how I’ve analyzed things and who I’ve called to account in the book and that sort of thing. So I’m feeling good about it and I also just don’t know what’s going to happen.
Yeah. Because there’s always kind of like the things you can’t really predict, right? Like your work over the last few years, you know, you’ve really kind of dug into exposing the unhealthy dynamics in Yogaland. And I think through that work and through the work of others that are less visible than you, like Theo and myself and other trauma informed teachers, we’ve seen this language and this movement become co-opted. And so it’ll be interesting to see how that plays out with your book as well.
Right? Well it will be. And what I was really grateful for in working with, with my editor at the Walrus, is that she really guided me through the nuts and bolts of creating a victim-centered narrative or a survivor-centered narrative. And that’s the most important thing about this book to me is that at the heart of it I’m learning to listen to what people like Karen Rain and, and Anneke Lucas and Marissa Sullivan and Jubilee Cooke have to say about their experience and really trying to grasp what it was like and how difficult it has been to hold it and to name it and to manage and to then disclose it and then to deal with all of the blowback.
And my editor also with Embodied Wisdom Publications has been excellent in helping me to really keep the book focused on a survivor’s voices. And that’s key because as we’ve seen in the last six months or so as people have tried to address… as the yoga world… I would say the yoga administrative or bureaucratic world has tried to address the issue of institutional abuse in yoga schools and amongst yoga teachers, they’re not inviting survivors to the table. In event after event, panel after panel, the people who are not invited are the people who actually have done the most work. And this was true back in March or something like that of 2018 when all of the luminaries of the world gathered for their confluence in San Diego. And they actually had a panel discussion on, “Well, what do we do now that we’ve realized that the leader of our method was a 30 year sexual predator?”
They didn’t use those terms, but they convened a panel where they basically discussed, “Well, what does this mean to us as faithful people? What does this mean to us as devotees?” They didn’t reach out to Karen Rain and say, “Can you come and tell us what we should do in relation to survivors of our guru’s abuse? We’re here and we’ve made our careers because we actually either turned a blind eye or enabled him.” They didn’t, of course, they didn’t do that.
There was a similar meeting in London where again, none of Pattabhi Jois’s actual survivors were invited to participate. It was a closed session, but Theo was invited to it and she reluctantly agreed, I believe, I think I can say that on her behalf, to be the person who was going to speak for survivors as the trauma-sensitive person. But you know, they had a Jois devotee on the panel. And it’s like — if you’re going to actually tackle it, you actually have to listen to the people who were impacted and you have to let them drive the story. Because where are you going to be otherwise other than in one realm or another of brand reframing or management or brand washing.
What my hope is that people will start listening to what Karen Rain says as being central to the narrative of modern yoga. That she has as much to say about what it means to learn about yourself and to deal with suffering and to deal with trauma and to understand what kind of support one needs as any yoga expert does. I just want to see people like people like her become the real community leaders. Having said that, I know that that’s not what she wants! I think what I wrote my book is that is that at a certain point people in Yoga culture will be more interested in what Karen Rain has to say about her experience in yoga than they’ll be interested in what Pattabhi Jois taught. And at that point, I think we’ll all be practicing more yoga actually.
Amen. All right. I think we’re done. Thank you so much. I really appreciate you being willing to do this. I know you’re exhausted and you need to have a nap. So thank you so much for your time.
There are several friends and colleagues I’d like to thank for helping me crack this part of the code. Ironically, naming them here would make them targets of further harassment. They know who they are.
Summary: Several prominent and combative figures on yoga social media are or have been embedded within yoga cults. This post speculates that by not disclosing these connections, and by blending or obscuring their religious agendas with anti-racist and social justice oriented concerns, these figures free themselves to harass or troll targets with impunity, in ways that preserve familiar cultic behaviours, while avoiding responsibility for their complicity in abusive organizations. Their attacks consistently express paranoia regarding the traditionality of yoga practice, in which authenticity is measured by all-or-nothing, black-and-white litmus tests for religious and ethnic purity. This paranoia combines the absolutisms of religious purity and performative wokeness, but conceals the absolutism of cultic control. It helps explain why these figures rarely if ever criticize the rising tide of Hindu nationalism and its implications for global yoga culture, and why they consistently fail to criticize malignant power structures in yoga groups. Their attacks on the “inauthenticity” of others may also be a way in which they project and act out a displaced shame over the abuses and charlatanry of their own communities, none of which are “traditional” in this globalized era.
Who Are All These Nasty Yoga People?
For about the last five years, the questions have been gnawing.
Who are all these nasty yoga people? What motivates them to harass others online?
In some ways they present diverse and even competing interests. But their basic behaviour and go-to themes glue them together. So does, I believe, a shared demographic trait: many are current or former yoga cult people, continuing their culty behaviours under the cover of spiritual integrity, and, more recently, social justice.
On the face of it, these are folks who claim special authority over the history and spirituality of Yoga (note the capital Y) which they define in terms that are equal parts simplistic, mystifying, and exclusionary. Their voices gather in comment threads, often calling each other in with long strings of tags. They gang-roll through Facebook groups, mocking and abusing seemingly anybody for a range of sins against Yoga: insufficient piety, a fixation on the body or the material world, blind participation in commodification, being too American, too millennial, too “postmodern”, failing to recognize a particular philosophical position as forever correct, or harbouring an egotistical refusal to surrender to a “qualified” teacher or some vaguely-described Absolute Truth.
They would predictably challenge their targets on their training, always implying it is inadequate. They’re really, really fixated on this point: “Who’s your teacher? Who’s your teacher?”
When this was thrown at me — “Look, look! He doesn’t have a teacher!” — it put me back on my heels. The truth was that my core experiences with teachers had been distorted by cult dynamics. I had both learned in and been abused by cultic organizations. I was ashamed of that tangled history, and I didn’t know how to talk about it. Until I came out as a cult survivor, and fully reflected that in my full bio, I didn’t know how to respond to an accusation that was accurate in one sense, but victim-blaming in another.
Being on the defensive distracted me from something crucial. While harassing me for my lack of education, the troll would usually speak as though they were a Faithful Student of Somebody. But they would never name that Somebody. This was a red flag, and I missed it.
As time wore on and I started to numb out to the personal sting of these exchanges, it became apparent that this wasn’t just random nastiness. I could begin to predict who would be ganged up on. Favourite targets included yoga scholars studying the innovations and globalization of “Modern Postural Yoga”, non-Indian professional Sanskritists who do not translate yoga texts as an act of religious devotion but as a service to history, women asana teachers who became critical of the anatomical naïveté of early 20th century asana teachers and developed smarter ways of moving — and goals for movement, like functionality and strength. If those women also criticized the abusive pedagogy of some of those early Indian teachers, they were doubly hounded.
What all targets share in common is not their beliefs, content, or commitments, but their methods and sources of validation, which are networked, peer-reviewed, and interdisciplinary. Of course, if you happened to be the scholar who stood back and collated immense amounts of data in order to describe this mode of horizontalized authority as “Post-Lineage”, well, you were also in big trouble. Because you would be rightly seen as legitimizing all this creativity and free-thinking as a real social phenomenon worthy of study.
Finally, extra vitriol was spewed all over those who worked for, appreciated, or were merely ambivalent towards Yoga Alliance. This went way beyond all of the reasonable criticisms — that the organization has been ineffective, sloppy, marred by mediocre leadership, etc. The trolls turned the Yoga Alliance employee or sympathizer into Public Yoga Enemy #1. I now suspect that this too was about vertical vs. horizontal authority. Here was non-profit actually taking steps to crowd-source ways of making yoga safer and yoga schools more accountable. Yoga Alliance is attempting to democratize an industry so far built upon charismatic pyramid schemes. It’s calling for greater oversight and higher educational standards. What kind of a person, belonging to what kind of group, doesn’t want that?
Trolling from the Left
If you have experience with spotting religious fundamentalism, such attacks might be easy to counter with something direct, like: “Wow, it looks like you brought your hereditary authoritarianism to the mat with you. Didn’t we all come here to get away from that stuff?” For yoga people committed to liberal democracy and education, it’s easy to brush off evangelical trolling.
But what happens when the trolling comes from the left, and weaponizes the language of wokeness?
That’s what started to happen a year or two into all of this. Suddenly, it seemed, the theological arguments about the One True Path You Are Obviously Not On So Too Bad Loser began to merge with the language of anti-racism, decolonization, and social justice. The posturing and aggression was eerily familiar, but the content had changed in such a way that seemed at first to be legitimate, and even irrefutable.
Who would argue, after all, that cultural appropriation was not a thing? That global yoga does not emerge from and carry with it the trauma and inequalities of post-colonial economies? That Indian culture has not been objectified and commodified for export to allow the Global North to feel spiritual about conspicuous consumption? That Desi folks in the global diaspora don’t often feel excluded from yoga spaces? That everyone who benefits from yoga, especially according to their privilege, is responsible for engaging these issues?
This shift in focus was complicated by its diversity of sources. There are many South Asian writers who present the necessity for decolonization in a compelling and solution-based manner. (I’ve linked them elsewhere but will not here, because they will be harassed if I do. Yes, that’s already starting.) Their arguments are tight and their activism empathetic. So when trolls started link-dumping these excellent think-pieces into harassment threads, they gained new social and intellectual power. In a sense, they appropriated the discourse of cultural appropriation to bolster an already-held posture of moral and spiritual superiority.
Bizarrely, this new tactic began to attract other followers, whose main commitments were in fact oriented towards social justice and anti-colonialism. This strange romance between theological purity and political progressivism led to some very strange bedfellows. Like self-identified feminist/woke yoga scholars aiding and abetting Hindu nationalists, for example.
For me, sorting out the real from the manipulative — and the manipulated — in the cultural appropriation debate has pivoted on a single puzzle: who are all these white people who have taken up the issue like a crusade? Given the often-apolitical zeitgeist of the modern yoga movement, could they truly be allies? Did they have sudden conversions to political wokeness, or are they just doing white guilt sun salutations? Why do so many have Sanskritized names? Where are they coming from? Why are they so rarely self-reflective in relation to their own privilege? Do they have any actual history and training in anti-oppression movements, or has their Yoga made them an expert in everything?
It’s going to take someone years of quiet, incognito fieldwork to answer these questions. The absence of hard data leaves a gut feeling that all is not as it seems.
It’s well-established that the oxygen of all cultic mechanisms is deception. An abuser, dominator, or high-demand group deceives the public and its members about its purpose and methods. The falsehood might look progressive, virtuous, on the right side of history, and spiritually liberating. Both leaders and members can truly believe it. The falsehood can appeal to their deepest values and motivate their unique passions and skills. That’s what the falsehood wants: to co-opt and redirect passion and skill.
Online Cultism vs. IRL Cults
Before I get too far down this road, I want to be clear: a group of online yoga trolls do not constitute a cult in any clinical sense.
As a group, they can indeed present many cultic behaviours: black-and-white thinking, circular logic, a fetish for jargon, leader/follower pathologies, and disorganized attachments that oscillate between attacking and fawning. They can definitely cause material harm to their targets. In my case, my heath was negatively impacted and I lost at least one YTT job because my employer was trolled for planning to host me. That’s nothing, of course. In more extreme online environments, like in the gaming world, women are doxxed and sent death threats for merely pointing out misogyny.
But the online yoga troll landscape has far less cohesion than the IRL yoga cult. Allegiances are fleeting and made fragile through competition, because the trolls are also using these spaces to advertise their brands. There’s huge and fast turnover of eyeballs, coming out of a seemingly limitless supply of social media users. Online trolling groups may control language, thought, and information, but crucially, there are no strong group behavioural controls, such as are deployable in ashrams. When push comes to shove, the bonds between online yoga trolls are easily frayed. Participants can disappear at any time, and no-one asks after them. With the exception of one malignant dyad, I’ve often wondered whether there are any IRL relationships between them that have become stable. Most of them haven’t met each other.
So we are talking about a herd phenomenon that wouldn’t happen outside of social media. But the herd is rag-tag, and the environment and technology are profoundly isolating. We know from the crash of Bentinho Massaro that web-based cults are fragile, whereas Narcis Tarcau can survive being outed as a rapist in the international media and be back at work in a few months, because he has IRL capital assets maintained by IRL people, sequestered in Thailand.
This brings me back to considering the individuals involved. Like the ones I referenced above who talk about having sacred teachers, but never name them. Who are they, as individuals? Where do they come from?
What I’ll propose here is speculative, because I don’t know any of these people personally. I’m offering a reflection on some prominent clues that are beginning to form a pattern. I’m writing here out of my experiential understanding of cult mechanisms. Some say that this is a narrow and obsessive lens for me. I own that, and want to be clear that what I’m proposing is by no means complete, and only one lens of many. I hope as well that by speaking from personal experience I can encourage empathy.
Here’s the thing: off the top of my head I can think of at least ten highly active yoga enforcers who are or have been connected with or committed to high-demand yoga groups.
I’m not going to name names, because my point isn’t to shame but to inform. By not naming names, however, I do risk the perception of a form of McCarthyism, creating the impression that cult people are all around us. To this I’d answer: Chill out, everyone. If you’re in the yoga world, cult people are all around you. It’s no great aberration, but rather the natural outcome of an industry that in the absence of regulation has built itself up through networks of charisma. There’s no shame in it: it’s just something we have to understand better.
Whoever you imagine is being profiled in the following list shares traits with many others. The particular details don’t matter. What matters is whether a person harasses or bullies you, whether they’re telling you the truth about their commitments and values, whether they are manipulating your sense of justice in order to exercise their control issues.
- A devotee of Amma, who, when privately asked about Amma’s politics and alleged abuses, tries to distance themselves from her. But in public, the devotee enforces a yoga purity narrative that they legitimize, in part, by their devotionalism.
- A person who spends a lot of time policing yoga authenticity and waxing poetic about the perfection of indigenous knowledge while rarely if ever discussing the fact that they followed and propped up the pseudo-Tantric cult leader named “Dharma Bodhi” (look up “Kol Martens”) for years. This sojourn isn’t listed in their bio.
- A devotee of Gurumayi Chidvalisananda (Malti Shetty) of SYDA, founded by the sexual predator Muktananda. When working as his translator, Shetty allegedly helped procure women for Muktananda to assault while he was alive, and has gilded the turd of his legacy after his death. This devotee really likes to police the traditional-ness of even their close peers. In their bio for their yoga business, they claim authority through a “spiritual teacher”, but they don’t name Gurumayi.
- A whole yoga festival was derailed by members of a yoga-and-MLM cult who deployed an anti-racism argument to amplify their outrage that their leader had her speech clumsily shortened and wasn’t sufficiently lauded as a mystic saint. They attacked the organizer without mercy for months.
- An activist who implies they were empowered by Swami Dayananda to express the one holy truth of everything, but if you ask them about their relationship to Swami, or his connections to Hindu nationalism, or how those connections are incoherent with their own social justice values, they go ballistic and turn it back on your own alleged lack of education.
- A bullying tag team who back up their “devotion” to protecting “tradition” in part through their allegiance to a student of a student of Pattabhi Jois.
- A gaggle of White Hindus who are clearly keyboard warrior-ing from the mess halls of American ashrams. They’ll never tell you where they’re from. They demand to see and judge everyone’s yoga credentials from the great beyond of jargon. Their brand of authenticity has nothing to do with personal disclosure and everything to do with litigating their faith and who can practice it.
This is not a cult. It’s a parade of people with cult issues who may be metabolizing the stress of their group experiences by finding each other, endorsing each other’s frustration, and rallying against a common enemy: anyone who’s moderately successful in the yoga world, and who shows they are free from authoritarian commitments.
Social Justice as Cover
Adopting the language of anti-colonialism and anti-racism might have earnest roots for some or all of these people. It might be baked into their lived experience as Desi women and men. And it might actually do real educational good in some cases. But I also believe it might be serving them personally within a broad range of unhealed cultic wounds:
- If they are current group members, it may serve them in the public sphere by creating an attractive and unimpeachable front for their real commitments. This involves hedging bets on whether the social capital of wokeness will surpass the social capital of being a spiritual devotee.
- If they are on the brink of leaving, it may serve them by allowing them to selectively promote the (apparently) more socially relevant content of their experience, while ignoring abuses or downplaying those parts with which they have become secretly disenchanted.
- Finally, it may serve the ex-cult member who hasn’t been to therapy or had the benefit of anti-cult resources by allowing them to release an exhilarating self-righteous revenge in all directions except that which points back to the leader or their enablers.
The language of wokeness can easily be used in the same all-or-nothing, proselytize-and-punish way that characterizes cult language. It can express absolute values that energetically dovetail with a pre-existing authoritarianism, which itself has often been bolstered by an absolutist ideology of Oneness.
The best analysis of the intersection between “Oneness” doctrines (of which yoga trolls are very fond) and authoritarianism is Alstad and Kramer’s classic book, The Guru Papers. But the very title of this now decades-old text throws gas on a particular fire where all of this complexity coalesces:
The trolls listed above consistently complain about the implicit racism of criticizing “gurus”. The guru-shishya paradigm is indigenous and traditional, they say, and essential to the preservation and transmission of yoga lineages. They are correct. But can contemporary international-celebrity charismatics be “gurus” in any traditional or premodern sense? Because I doubt this possibility, I’ve stopped using the word to describe figures like Jois, Gurumayi, Amma, Yogi Bhajan, Muktananda, etc. In terms of ethics and the outsize scale of their operations, they’re not worthy of the term.
What “guru” experience do these trolls actually have? If it’s with any of the leaders above, they are not defending “tradition” by arguing over the correct usage of the word. They are defending an authoritarian power structure they associate with safety. They are defending the way in which their leaders have propagandized themselves. They are defending their own postcolonial distortion. This is tragic, because they are likely victims of it too.
They also might be in mourning for an ideal: a protective, nurturing, intimate relationship with someone who could rightfully be called “guru”. Is such a thing possible? Anything’s possible. If it exists, it should be verifiable in some way other than in dubious claims about a students’ attainments. The least we should ask for is an absence of abuse allegations. As it turns out, this is a tall order in the yoga world, whether we’re talking about Rochester, Rome, or Rishikesh.
For cultists-cum-activists, running woke software through the old cult hardware might preserve those familiar warm feelings of self-certainty that cult participation promises, briefly delivers, and then withholds.
At the same time, it allows them to conceal the shameful source of that certainty. There’s a reason so few of these people are transparent about their teachers, even as they demand transparency from everyone else. If they are current devotees, they may feel that the abuse allegations against their leaders are a conspiracy against truth and love, but choose to maintain enough pragmatism to know that flaunting their membership carries social risk. If they are ex devotees, they might be ashamed of who they loved, and of how they harmed others with that love.
In the borderland between present doubt and past regret, generating a sense of certainty can be super-important for the cult-wounded. What else do they have, after all? Often, there are no relationships they can trust. Often they are alienated from family. If their primary commitments are religious instead of political, they might feel self-conscious and exposed in secular activist spaces.
They’ve bet everything on a leader or organization. What happens if the cracks begin to show? At least they have the “dharma”. And they have to make it work, until it can’t. And they might be enraged at anyone who doesn’t share their burden, their sacrifice for the Holy Truth.
Now: imagine that they’ve secretly gotten to the point of despair in relation to the organization or the leader. At the same time, they can’t imagine themselves leaving. Who then would be more loathsome to them than the yoga person who has no high-demand commitments, who seems to have taught themselves, who seems to be happy?
Might this be close to the root of the hatred slung at the white yoga women who they troll mercilessly? That they seem to be happy? That they’re oblivious to the pain of searching for, suffering for, and holding onto Eternal Truth? That in their sometimes goofy, consumerist, postmodern, eclectic way, they’re happy with those postures, that breathing, that mindfulness? That they are not compelled to love an abuser?
Yes, the stereotyped white yoga woman can embody privilege and all of the Stepford violence of white heteropatriarchy. But insofar as she has no authoritarian teacher nor belongs to any totalist group, she can also embody a type of secular freedom. In some ways, she’s figured it out on her own. And there’s nothing the cultist craves or fears or hates more than a person with agency.
In case it’s not clear: it totally sucks to be in a cult, or to carry unresolved cultic wounds. The harassment and manipulation presented by certain trolls comes, I’m convinced, from a combination of training and trauma. My advice is to be kind with these folks, but also boundaried.
And first: do a quick search to inform yourself. If someone you’ve never met, and who seems like a super-devout yoga person on their home page, starts attacking your integrity or education with language that’s full of jargon and blends theological demands with social justice platitudes — look them up. If they immediately launch into ad-hominem attacks, change subjects abruptly, or deflect every issue back onto you — look them up. If they seem to be energy vampires — look them up.
See what they say about themselves. If they’re showing an obsession with your background when you’re just trying to chat about something, look into their background. If they make mysterious reference to an unnamed Teacher, let your eyebrows rise. If you ask about who that teacher is and they give a weird or defensive answer, that’s a red flag.
If you find out that they’re a devotee of Amma, try to see if they’ve issued an accountability statement in response to Gail Tredwell’s book.
If you find out that they’re a devotee of Gurumayi, try to see if they’ve issued an accountability statement in relation to documented abuses and enabling at SYDA.
And so on. You get the picture.
After a few minutes of research, you might find yourself blurting out things like:
“Hey — are you really schooling me on authenticity when you’re devoted to an abusive cult leader who’s hiding out in upstate New York?”
“Are we really going to compete in the Wokeness Olympics when you’re prostrating yourself in front of rapist?”
Or maybe something a little more give-and-take, like:
“Sure, I’ll talk with you about my implicit biases and ignorance of social justice and decolonization issues. But first, can you explain to me what you’ve done to take action to repair the harm that the cult you’re in has caused?”
Saying such things out loud, however, might drive the person further into their rationalized self. It’s really hard to know what to do with these folks. In defence of my physical and mental health, my policy is to block.
However you do it, the outcome should be that you don’t feel the need to be schooled by people with grossly conflicted personal agendas. There are plenty of people who do justice work because that’s their real commitment and training. You can learn from them.
Bottom line: if a person’s activism is truly intersectional, they will have examined it and purged it of all cultic violence. If they haven’t, wish them well in your heart if you can, and avoid them.
I just had the pleasure of answering some interview questions posed by an old friend about the health care needs of ex-cult members.
Such a great topic. I talked about digestive issues and depression and how reading Harry Potter to my five year-old has helped me recover from the abject disenchantment of spiritual abuse.
It also made me remember a few other things, or see them slightly differently.
I came to yoga after my cult years (1996-2003), and quickly began to professionalize into it. It made sense: I hadn’t finished college, had travelled too much, didn’t feel settled or productive, wanted and needed to connect with people and show value, etc. Part of what worked about that is that it offered an alternative/unconventional pathway towards a job in which I wouldn’t have to answer for the lost years.
(As an aside: all this anxiety around yoga teacher’s education and “authenticity” is IMO heavily wrapped up not only in the fact that nobody’s in charge, but in the biographical havoc and shame that high-demand groups wreck on people’s lives. My gut says that most of those who accuse me and others of not having proper teachers — and therefore nothing worthwhile to say — are either covering up or spiritualizing their own cult abuse stories.)
The other part that worked was that both the practice and its professionalization seemed to grant a sense of agency and maybe even autonomy. Yoga culture wasn’t a cult, or at least I hadn’t run into specific yoga cults, yet. As a recovery zone, it seemed as wide-open as any new economy. Studios were opening with DIY pluck on the leading edge of gentrification, alongside art/design shops and digital marketing startups. There was a sense that the world was wide open and everything was material to excavate, and that the basic premises of psychosomatic exploration would yield private but shareable wealth.
I now understand this was a late crest on the Human Potential Movement wave, which began to roll in 70s. And I suspect that the neoliberalism that these movements both fronted for and concealed managed to capitalize on whole swaths of people who felt the need to escape systems of control. Yoga really did become the religion of neoliberalism, not just because it was commodified as the sign of freedom and spiritualized flexibility in relation to the precariat, but because it really did embody freedom for people leaving abusive constellations. In many cases, it made only bodily demands upon devotees. It felt “grounded” that way.
In my specific case, the post-cult need for autonomy, playing out in the yoga zone, meant that I had no instinct nor education towards the protection of indigenous sources or modes of learning. The basics of cultural appropriation — detach, reframe, commodify — were built into the globalizing economy, but also intersected with a personal need to have something of my own following years of being manipulated.
I now see what I was using and why and am doing my best to realize my own sense of unreality did not give me permission to plant a flag over real things from real places. Travel there, yes. Dialogue with, yes. Live “your yoga” as though you were the center of the universe, detached from global injustice and inequality? No.
My education in and fascination with Ayurveda allowed me similar leeway. A premodern self-care regime based on intuitive poetry gave me a sense of autonomy over a body that cults had taught me was disgusting or unreal. But it also protected me from the scrutiny of diagnostic medicine, which I subconsciously feared would force me to ask hard questions about whether in fact I needed more professional help.
I survived depressive episodes without self-harming, but I’m very concerned that the self-reliance expressed through these practices — itself a trauma-related response — can at times go too far, convincing people that the vata will eventually calm down with a little more sesame oil, or that everything will improve when Jupiter enters Aquarius, so long as you’re attuned to it and have merited the blessings of the transit, etc. People can really jeopardize themselves through shaky mechanisms of self-reliance, which aren’t really self-reliant at all if they rely on mystification.
When the yoga world showed its cultic ass to me, I really didn’t want to believe it. I really didn’t want to see what I saw on that video of Jois, or hear what I heard from students of Iyengar or Choudhury. I went so far as to shut down my friend Diane’s story of Jois’s assaults. More on that in the upcoming book.
Yoga was a zone of freedom, I insisted, and if people didn’t find it there, that was on them.
Oh yes, I really thought that, and not just from my layers of privilege, but from the perspective of not having digested the shame of having been in cults.
My response was out-of-phase. I was hearing cult abuse stories in my zone of cult recovery. I was angry about the contamination. But I got over it.
So now I’m wondering how much of the blowback that yoga cult victims get is not just generated by the cults themselves, but by the more general belief and marketing that yoga was the zone so many of us went to for agency — and, in lock step with neoliberalism, we had to believe in it to feel functional or even survive.
As a specialized subgroup, we yoga people were indoctrinated to blame the victim. We were under the illusion that we had autonomy, and that our healing could come from within ourselves alone.
What a joy that it does not.
1. A Personal Cult Memory
1. John of God is deluded:
2. John of God isn’t a big deal:
3. Let’s get John of God to come to Wisconsin so we can have a healing summit!
Blink. Blink. Blink.
2. Portraits in the Omega Institute Faculty Dining Room
This past fall I got to spend a great week with folks from the Yoga Service Council on a writing retreat at Omega. Omega donated the space. One of our breakout groups was allowed to use the faculty dining room, just off the main hall. This is where all Omega presenters come to eat, away from the crowds.
The walls of the room were lined with portraits of famous past guests. Like if you went to House of Blues and all the musicians are up there, holding silent court.
I took a video tour of the room. The lede photo above is a screenshot. Aside from Philip Glass in the top left, counterclockwise from the bottom left, we have:
John of God
What kind of a place, what kind of a generation stitches these figures together with some pretence of coherence?
There’s Steinem, hemmed in between two men. John of God sells snake oil and assaults women, and Tolle mumbles dissociative word salad to cool a burning world.
All three have been at Omega. All three have appeared on Oprah.
Under the assumption that they share something in common, these men are elevated on either side of the feminist activist who actually got shit done.
I had this conflicting impulse to either take Steinem’s picture out of there, or take the other ones down. Who really deserves to be there?
Who will tell us what this part of the Left’s history means? How activism was kneecapped by and equated with self-obsession on the workshop circuit?
Who will show how John of God has been valued at places like Omega because, in part, he posed an alternative to the medical realism so essential to things like the reproductive rights movement? Or because he represented an acceptable, “shamanic” version of how to dominate (mostly women’s) bodies with charisma?
Who will study how Tolle has been valued at Omega because he let people off the hook of agitating for structural change, by telling people that conflict is all story in their minds?
When I think about the fractured Left, I keep thinking about this room, this photo gallery, as incoherent as a family’s. John milking charisma with that smile. Eckhart perpetually out-of-focus. Gloria, beaming fullness and generous agency.
I try to feel better about the world because at least I’m eating a vegetarian meal, and the folks at the table next to me are working on their chakras.
And when the sarcasm subsides I look out the window and know that the woods are still dark and deep.
J Brown’s 11/26 podcast with Karen Rain generated a lot of comments.
The response has been split, owing to the tension of the second part (from 1:25:00 onwards). This is the segment in which Karen and J have a followup conversation, which was scheduled after Karen sent an email to J about some misgivings she had about the first segment, and wanted to give him feedback about how he’d handled the Ashtanga abuse story generally. To his good credit, he accepted.
You should listen yourself, but Karen’s main objective was to show that in his guest schedule and interviewing style J has shown some of the common biases that helped suppress the abuse revelations and discouraged Jois’s victims from reporting. She doesn’t suggest he’s done this intentionally, and not in any active, overtly victim-blaming way to be ashamed of, but certainly in ways he might look at and work on.
Three key points Karen made were that
- J only really asked Kino MacGregor tough questions about Jois’s assaults, while lobbing softballs at Danny Paradise and Richard Freeman (who both admitted to knowing about the abuses, whereas MacGregor didn’t);
- J made an off-record agreement with Eddie Stern to not ask about the issue, even after Anneke Lucas had been on the podcast and disclosed she’d been assaulted during an event hosted by Stern; and that
- It was potentially hurtful to uncritically present the complaints of Ashtanga practitioners who now feel embarrassed or ashamed to identify as such, as though they’re the new victims.
On the podcast, J listened to all of Karen’s feedback pretty well, offered some explanations, some mildly prickly defences, and committed to looking more closely at the responsibilities of his role. As you’d expect, there were a few tense moments.
As of this writing, there are appreciative comments on the podcast page, neutral comments (“I can see both sides”), but also comments that range from mildly to strongly critical of Karen’s audacity in even bringing up these problems.
The critical comments orbit around three key feelings: that Karen is angry, that she is unfairly grilling J without knowing his style or the history of the podcast, and that J doesn’t deserve to be in the firing line because he’s just learning like everyone else. I have four thoughts on the critical comments.
It’s remarkable to see how intolerable it is for some to have the basic power structure of an interview overturned. Listeners got to spend more than an hour soaking up the disclosures and emotional labour of Karen, who has repeatedly described how hard it is to talk about and relive the personal and institutional abuse. But as soon as she adopts a different voice — a voice that does not confess but that asks for accountability around how that labour is used — that voice is described as “awful”, “angry”, “defensive”, “attacking”. One commentator maligned her changed “tone” in the second part, when what’s obvious is that the only thing that shifted between two parts of the podcast was her position, and the fact that making declarative rather than confessional statements meant that she was more likely to be interrupted, and would have less patience for it. The critics seem to like Karen as a victim, but not as an activist.
Critics of Karen seem to misunderstand the value proposition of the podcast format. J is skilled at yoga-fying digital platforms, networking and having his finger on hot-button yoga culture issues. But it’s the guest, the content provider, that brings the money. In Karen’s case, the play and share numbers will be through the roof. On iTunes this episode has already surpassed MacGregor’s in popularity (and my meta-review here will boost it some more). J’s podcast and brand benefits from having Karen on. So what should that cost him, as it supports the rest of his international platform? Looking in the mirror: what should it cost me to investigate stories like Karen’s? Answering tough questions about power and narrative — for which we are all responsible — is very small price for media producers like us to pay. We’re not doing Karen a favour by taking feedback. We’re undoing harm, which is something we should want to do, grateful for the incredible education.
Critics are missing something crucial in the fact that J’s podcast is small enough that he can personally choose to take a “risk” here, yet large enough that it will have broad impact. That’s powerful. How many times have you seen Yoga Journal take responsibility for platforming abusers? Jubilee Cooke describes going to Mysore — where Jois assaulted her for months — in part because she was inspired by the Feb 1995 edition of YJ, in which a load of Jois devotees talked about his magical hands etc. Were his abuses known in 1995? Oh yes they were. Did anyone at YJ do any real homework back then? Nope. Did YJ jump at the chance to make amends when Cooke’s article was offered to them for publication? Nope! Accountability does not tend to happen on a mass media scale. But it can happen on a phone call between two people, made public. That’s something to nourish, no matter how uncomfortable.
One commenter wrote that “it kind of pisses me off that [Karen] is making you the whipping post for all men and perpetrators of sexual abuse.” Setting aside the exaggeration here (Karen neither said nor implied anything close to this), I believe this comment carries a deeper concern. J has always been seen as a kind of Yoga Everyman — unaffiliated with particular authority, respectful of pretty much everything, somebody you want to be friends with, identify with, share stories with. That’s a core appeal of the podcast: that J affects familiarity while he connects old and new things, and near and far places. He offers a fraternal embrace emerging out of, but not entirely clear of, the shadows of an earlier time. So while the commenter above exaggerates with the phrase “all men and perpetrators of sexual abuse”, she is illuminating this Everyman role within the yoga world. I think what’s so deeply uncomfortable about Karen confronting J is that her story begins with a revelation about Jois, but by implication impugns an entire culture for idealization, misogyny, and bypassing. Beneath Karen’s straightforward questions to J about how he’s handled a single news story is the drone of a deeper question posed to the Everyman: What exactly have we all been doing here over the past fifty years? Could there be a bigger yogic question?
Yesterday, Toronto yoga and movement trainer Cecily Milne (@yogadetour) shared an Instagram post from the account of @ashtangatoronto. The post features a photo of teacher David Robson manipulating @lisaasana in an advanced backbend.
The post is captioned with a quote from meditation instructor Stephen Levine. The quote either compares or conflates the mental or psychological discomfort experienced in meditation with the physical discomfort of an extreme posture. The quote suggests that the best choice a student can make in relation to discomfort is to surrender.
“That surrender,” part of the Levine quote says, “that letting go of wanting anything to be other than it is right in the moment, is what frees us from hell.”
Robson is an Ashtanga yoga teacher, authorized to teach by Sharath Rangaswamy. Rangaswamy is the grandson of Pattabhi Jois, who has recently been outed for sexually assaulting female students over several decades. The revelations, along with the continued activism of survivors like Karen Rain, have prompted soul-searching throughout the Ashtanga world, and some steps towards accountability.
Milne’s commentary focuses on the message communicated by the image paired with the Levine quote. She makes reference to her own training with Robson at Ashtanga Yoga Centre of Toronto, where Robson claims to lead “one of the world’s largest Mysore programs outside of India.”
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I saw this post last night and when I read the caption my first thought was – “This is fucked. This message is so problematic” (original caption below). ⠀ I used to practice at this studio. I’ve received this adjustment. And while I’m not trying to make a habit of putting others choices down in order to give strength to my own, I believe it’s my responsibility to use my work to spread awareness around the fact that asking people to surrender to discomfort is NOT ok. ⠀ Should we avoid discomfort? No. It’s inevitable. Life is uncomfortable. But let’s confront that discomfort. Let’s understand where it’s coming from and learn to understand it. Let’s use discomfort to grow, not to surrender. ⠀ As @stopchasingpain reminds us: Pain is a request for change. ⠀ Change is here. Finally. ⠀ #Repost @ashtangatoronto with @get_repost ・・・ “When you can accept discomfort, doing so allows a balance of mind. That surrender, that letting go of wanting anything to be other than it is right in the moment, is what frees us from hell. When we see resistance in the mind, stiffness in the mind, boredom, restlessness … that is the meditation.“ – Stephen Levine __ Photo of @lisaasana moving into #kapotasana in Friday’s Mysore with @davidrobsonyoga __ #yogadetour #followthedetour #movementeducation #yogarevolution #bethechange
The 300+ comments under Milne’s post feature several reports of similar experiences at Ashtanga Yoga Center Toronto.
“Ughhh, I used to practice here too…” wrote one commenter. “I remember those adjustments. I remember the breath cues to relax into it…”. Another describes how the value of “surrender” in the environment led her to tears.
In a separate post, Milne described the “surge of anxiety” that preceded speaking out against the post, knowing that some might retaliate.
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I don’t shy away from discomfort because it always has something to teach me. ⠀ Just ask anyone who takes my class what my opinion is of a muscle cramp – uncomfortable, but a sign that progress is being made! ⠀ But there’s a big difference between leaning into discomfort and surrendering to it in potentially damaging ways. ⠀ To all those who have raised their voices in support on my last post – thank you. Thank you for getting it. Thank you for expecting more from this community. ⠀ I’ll be writing more about this in my next email. If you want to receive it, make sure you’re on the list (link in bio). ⠀ ⠀ #movementeducation #yogarevolution #yogadetour #ashtangayoga #yogateachertraining #bethechange
In response, Robson posted the following to his Facebook page. The statement interprets criticism of the notion that a student should physically surrender as a form of discrimination against the global Ashtanga community.
Soon after Robson’s response, his supporters began using the hashtags #bullying, #stopbullying, #troll, and #dontbeabully, referring to Milne.
Labelling criticism of a power imbalance as an attack is part of the DARVO mechanism, described by psychologist Jennifer Freyd. In the DARVO maneuver, a criticism or accusation is denied, the whistleblower attacked, and the roles of victim and aggressor are reversed.
The social media exchange comes as competencies for Ashtanga yoga teaching are being contested by a number of younger Ashtanga-affiliated teachers. This is a developing story.
I was honoured to be contacted by Giada Consoli with the following questions related to her graduate work on contemporary yoga culture. She is an Ashtanga Yoga practitioner and works as yoga teacher, naturopath and Bach Flower therapist in Rome, Italy. She has attended the Master in Yoga Studies at the Ca’ Foscari University in Venice. Some of this discussion will be included in her final thesis, which is titled:
How Yoga Ruins Your Life: Body politics, Dispositif, Counter-Dispositif.
(You can listen to/view a reading of this post here, on my Facebook author’s page.)
In my research on contemporary yoga, I’m analyzing the concepts of biopower and biopolitics, how power constructs and defines subjects, and how the body, as a social artifact, incorporates power dynamics but can also be a place of resilience and resistance.
I’m looking at the concept of dispositif, both in Foucault and Agamben, as everything in our life as modern consumers which captures, controls, determines and models our gestures, behavior, opinions, discourses.
My main question is if yoga can still have a countercultural potential, if we can consider it a tool of individual and collective liberation or if, as a consumer culture product, a multimillionaire industry, it is just another way to reinforce the status quo, another type of social control developed by neoliberal governments.
This is such a rich area, and I’m so glad you’re diving into it! I believe contemporary yoga can only benefit from more and better discussion about its most painful paradoxes, all sharpened by the fact that its growth arc and the rise of neoliberalism are inseparable.
As the sign of a globalized product with ever-more tenuous relationships to its wisdom roots, the term “yoga”:
- promises an equitable space of community gathering, yet too often spiritualizes continued class and racial segregation;
- promises a renewal of bodily agency, but too often delivers a more sophisticated form of objectification;
- promises empowerment through exquisite messages of inadequacy;
- promises authenticity but too often demands you perform it;
- promises self-inquiry, but too often delivers self-surveillance;
- can deploy a language of feminism to reinforce gender essentialism;
In short, the stretching and twisting too often embody the contortions of co-optation. The deep breathing can become a strategy for acclimatizing to stresses that yoga as a culture too often only pretends to resist.
In reading your fascinating intro, two definitional points come to mind straight out of the gate, which you’ve probably considered, so I hope you forgive me for making them explicit.
First I think we have to speak of “the body” under neoliberalism in the radical plural, lest we replicate its own false premise of equality. There are so many bodies. In neoliberalism we are constantly asked to believe in the even playing field of a fantasized freedom, where some idealized body, unmarked by race or class, gallivants through the duty free.
Lululemon published a blog in 2011, during their Ayn-Rand-and-yoga-pants campaign. They wrote:
Think about it: we are all born with magical machines, aka human bodies, able to think, jump, laugh and run . . . . We are able to control our careers, where we live, how much money we make, and how we spend our days through the choices we make . . . many of us choose mediocrity without even realizing it.
They use the plural, but they’re only talking about one body. The narcissistic body that believes it is everywhere and everything. This homogenization is crucial to be aware of in yoga discourse, which often uses notions of oneness as aspirational fodder.
This is only one of the ways in which the global yoga industry spiritualizes neoliberalism’s greatest lie: that all bodies possess equal potential and therefore are equally liable to self-caused failure and shame.
As white interlocutors, we have to foreground the fact that bodies of PoC, for instance, incorporate power dynamics and express resilience in ways that we aren’t able to imagine. The diversity and intersectionality of trauma loads would be another example.
Secondly, my personal and research background is in cult studies. I can’t help but to view neoliberalism as a macro-cult within which more tightly organized micro-cults flourish under the tyranny of aspirational charisma. All cults run on deception, and the deception of the macro-cult is that its leaders in deregulation tell citizens that they can be free if they gladly accept policies of economic and environmental coercion. As micro-cult leaders, Tony Robbins or John Friend tell students that they are free if they gladly undertake practices of indoctrination, which, paradoxically, can feel euphoric.
But — has anyone developed this stuff, consciously? Is there intentionality here? I don’t think so. I can’t see a conspiracy of governments or leaders to implement yoga or mindfulness practices as a means of social control. When you study cults you quickly realize that groups that want to concentrate power simply do whatever works. There’s a lot of trial and error involved. If yoga both expands and spiritualizes neoliberalism, there may be the cold calculations of a few sociopaths at play, but mainly it’s happening through the unconscious biohacking that comes from doing whatever we must to make ourselves feel good within a high-stress landscape, while disowning shame and responsibility.
The genius of neoliberalism is that it makes self-control and self-monitoring into a virtue because it really does offer — unequally and unpredictably — addictive doses of pleasure. It doesn’t need a puppet master: it teaches us how to pull our own strings.
Can we read yoga, in its current commodification, exactly as another kind of dispositif which trains and manages our bodies and minds according to the logic of neoliberalism? Most of all, do we have any counter-dispositif?
I’m more familiar with the term habitus, which I think is getting at a similar thing, but narrowed down to the felt sense. I understand it as somatic contagion. As in: what does it feel like, in our diverse bodies, to walk into a room filled with ballet dancers? Poker players? Rappers? MMA fighters?
When I close my eyes and imagine myself walking into a yoga room, I absolutely have an entrained felt sense that overtakes my body. I straighten up, I slow my breath, I soften my eyes into what feels like equanimity but might also be dissociation, with a touch of disdain. I want to feel and appear to feel as though I am self-contained and self-sufficient. I also really want to radiate humility, which isn’t very humble at all.
Beneath all of that poise is the memory of a threat: if you don’t perform well, you will be punished.
Iyengar’s Tadasana has inspired millions of people to stand taller. But it has done so, I believe, by resonating with and spiritualizing the anxiety of impending punishment. Many of us may be of that younger generation in which we do not have the bodily memory of the corporal abuse that deeply impacted his relationship with his teacher. But it’s in the air, nonetheless, sanitized to feel like it’s something we want.
How does it work? There’s a direct line from the self-protective / anal-retentive postural detailing of Iyengar — presented as “awakening every cell”, but carrying a distinct hypervigilance in relation to both home-grown and colonial violence — and the performance of self-worth carried out by someone like John Friend.
When Friend asked his students — many of whom became pyramid scheme members — to “open to grace”, this was to be embodied through spinal extension and a Mona Lisa smile. He was taking the lessons of his teacher, Iyengar, to the next level of performance and commodification. He made Iyengar All-American. He turned postural discipline into an emotional prosperity gospel for those who already had money.
Back to the intersectional piece for a moment: I’m fantasizing about all of these sensations in relation to walking into a white, dominant-culture, gentrified, commercial studio. The design, colour palette, and finishes are all shaping my body into a performance of self-worth.
But this is not the totality of the yoga space. I don’t feel this way when I enter a room of yoga people at the Yoga Service Council. They can slouch a bit and smile more broadly, and make warm (not intrusive) eye contact. I’m not queer or trans but when I am around my queer and trans colleagues I feel a tenderness overtake my body that I believe is emanating from the struggle and exhaustion and persistence that flows through their bodies. That melts my armour a bit. I say this knowing that their struggle has not been for me, but despite me.
And when I talk to women like Maya Breuer and Jana Long, they tell me about hosting the Black Yoga Teacher’s Alliance convention, and how it sometimes reminds them of gospel church. I haven’t been there, but I’m imagining that that is outside of my familiar, whiter space of sealed-off individualism. I imagine a lot more eye contact and dancing and smiling than I’m comfortable with. Some people smile so broadly and openly it seems to come from knowing that connection rather than power is the only thing we can really store up.
So yes, I think there are spaces of counter-habitus, if you’ll indulge my substitute term. These spaces are less commercial. They are made by people who needed to make them, and organically made them, as part of their resistance practice. Very clear examples are provided in the spaces that are anti-ableist (which may eliminate most mainstream forms like Ashtanga and its derivatives). Like, when you walk into Jivana Heyman’s room as he teaches Accessible Yoga, you are explicitly plucked out of the dissociation and bodily anxiety of the dominant culture and invited into a place where, as their t-shirts (designed by Amber Karnes) say: Outer ability ≠ Inner peace.
How can we challenge — if we can — the logic of neoliberalism from the inside out and experience yoga in a way that is different from the mainstream ‘face’ of the yoga industry?
I tell my YTT students to take less pictures, get trauma-sensitive training, and get involved with yoga service organizations. The basic message is that yoga is not something to perform or perfect so much as it is something to share.
“From the inside out” is a crucial phrase. It points us to what neoliberalism and its technologies function to amputate and deaden: interoception. In a world of spectacles and surfaces, we are asked to continually externalize. I think yoga is a charged practice in part because we know we’re supposed to be doing the opposite of what its visual marketing tells us it is.
In yoga as everywhere else, we are often being told we must look a certain way, arrange ourselves in a more orderly or symmetrical or correct fashion, display more flexibility or “openness” or vulnerability. These performances can be meaningful. They can move us. But at the same time we suspect that we should be doing it all with our eyes closed. We know we are performing something that bodies cannot show, but must show nonetheless in order to be believed or to be marketable.
There is tragedy in this conflict, and I think tuning into that tragedy is a real starting point. We’re in a performative culture, and yoga offers a rich vocabulary for either giving that performance gravitas, or tricking us into thinking we’re doing something special. In a way, I believe some of us are trying to gild the lily, to find spirituality in places where it goes to die. Perhaps after enough performance, and all of the stress injuries it causes, we have no choice but to turn inside.
Looking at the current yoga landscape, we find a kind of separation: the yoga industry on one side and those who want to distance themselves from it on the other. There is a growing discussion on the blogosphere. Many refer to a lost of authenticity and purity of yoga, others are striving to challenge the dominant power dynamics in the yoga world, making yoga accessible for marginalized and discriminated communities. I’m thinking about the work of non-profit such as Off the Mat, Into the World, Race and Yoga, Decolonizing Yoga, Yoga Activist …How do you read this situation? And what do you think about the connection between yoga and activism, yoga in service of social justice, does it work? Is it a real alternative?
Be Scofield, who founded Decolonizing Yoga, has argued convincingly that there are no dependable correlations between any spiritual practice and progressive, anti-oppressive citizenship, and further, that believing there are causes great social harm. I’m with her on that.
Yoga practice, however earnest, will only be earnest according to the practitioner’s pre-existing values and social milieu. Two equally earnest practitioners can easily think of each other as being garbage people. Ethics gleaned from several-times-removed translations of Iron Age meditation texts can never offer a stable morality for late capitalism. Neither pre-modern nor modern yoga explicitly teaches us about rape culture or white supremacy or deep ecology.
Moreover, look how easy it is for alt-right charismatics to infiltrate the yoga space with parodies of self-awareness or self care. Witness the rise of Jordan Peterson as a guru to many yoga bros, or how many yoga people go bananas when Marianne Williamson announces a narcissistic bid for the White House.
People ask: why is Scofield, a trans activist (among other things) interested in yoga at all in a social justice context? She’s a Martin Luther King scholar, and understands religio-spiritual organizations less as moral structures than as power structures. There’s embodied energy and money and privilege in the studio and service network. Yoga isn’t a force for social change because breathing deeply makes you suddenly recognize that Steve Bannon is a liar and the promises of populism are corrupt. It’s a force because it organizes money and time and attention. But administrators who want to mobilize that towards the common good have to stick their necks out by actively politicizing their spaces.
For me the real relationship between yoga and social justice is that the former gives me the resilience to undertake the latter. I was a really good yoga practitioner while still way more of a racist than I am now. Taking care of my internal ecology made it easier for me to learn about and engage with my white privilege. But that learning came from PoC activists, not from Patanjali.
As for the yearning for authenticity and purity, I believe we have to look at two things —
First: late capitalism hollows out anything that we would understand as original, from land use to inherited culture, and sell it back to us. When people long for authenticity and purity in a yoga practice, I believe that they are longing for a stable sense of self, something that can be trusted within, something they didn’t have to buy.
There are no authority or purity claims, no matter how loudly trumpeted, that can truly satisfy this ache. In fact, the louder a claim is performed, I believe, the more it conceals its doubt. It’s not an accident that the Kundalini celebrity who proclaims yoga to be 40,000 years old has to wear a jewelled crown while she’s saying it, ostensibly to feel certain about it.
Second: the yearning for authenticity and purity intersects very easily with nationalism and even fascism. That’s what we can detect with some of the Hindutva claims around the supposedly eternal and unchanging Hindu nature of yoga practice, as if Jains, Buddhist, and Muslims don’t practice. It’s tragic to see white social justice activists jump on board with this, thinking that they are supporting an inclusive or anti-racist politics. I believe their longing for something noble and trustworthy is being manipulated.
Looking closely at this relation between yoga and neoliberal ideology, it seems to me clear how yoga is sold as a technique of self-development, a tool of optimization of our capabilities. In this sense it risks reinforcing the neoliberal concept of selfhood: we are constantly pushed to be a better version of ourselves, we are obsessed with the idea that we can do more, that we can be more than who we are. Perfectionism and success are our daily mantra. How can we escape from that? How about if we raise the idea of failure for example?
Perhaps you’re not thinking of it this way, but my worry with the concept of “failure” as a restorative is that it can also be mobilized by neoliberalism as a temporary experience of vulnerability through which we are meant to find renewed strength. It’s demanded of us, in fact. So when we’re asked to “lean into” our tenderness or be grateful about things falling apart — as per Pema Chödrön — I sometimes feel as if disappointment and even trauma themselves are being stolen by the machine of self-improvement.
The crude form of neoliberalism says that failure is not an option. The sophisticated form, marketed to us by what sometimes sounds to me like a co-opted feminism, says that failure and tenderness is something through which we can find transcendent strength, not by resisting it, but by fully surrendering to it.
The only pathway out of this that I can feel personally is to relax — when it’s relaxing — into some kind of existential mundaneness. I recognize and accept my suffering, my mental health fluctuations, my trauma. I don’t brush them away, nor do I view them as opportunities to sell myself remedies or encourage others to brighten up. At times it feels like I’m valuing a state of normalized depression, but there’s something more real about this, and therefore more stable and comforting, than the bipolar oscillation of the culture at large. I say this all recognizing that being able to bear “normalized depression” is a mark of privilege that many won’t have.
Isn’t this pressure on the individual another way to cover institutional and political mistakes and deficiencies? If you are unemployed, poor, ill, whatever, they let you think that it is your responsibility because you made the wrong choice, and this is such a pervasive message. So even if we appreciate the work that yoga can do in service of social justice, challenging stereotypes and working on inclusivity, how can we address these questions on a political level? What can we do to get a real institutional response?
Part of the answer is to de-Americanize the conversation. I don’t know what it’s like in Italy, but I can tell you that the differences between US and Canadian yoga discourses are notable. Not on social media, but in actual classrooms and training venues. It makes sense that American Yoga is far more anxious — and therefore more evangelical — than what we have and feel in a country with universal health care.
The global yoga market and its media is dominated by citizens of a country that has forgotten the last shreds of expectation in relation to the common good. American yoga people literally have to practice harder and with more idealization than almost anyone else, because nobody is taking care of them in a structural sense.
I think this is why American yoga also has to tend towards the anti-intellectual: it lives in a place that makes no sense. And it generates a pressure that neatly overlaps with the survivalist mentality of entrepreneurs like Iyengar and Bikram, whose self-narratives both involve solitary recoveries from illness through their intensive yoga practice.
But the Americans also have some great non-profit yoga organizations that are actively attracting international membership. I mentioned the Yoga Service Council. And a lot of people don’t like the Yoga Alliance, and there’s a lot of history there, and it is not free of its American biases. But at the same time it holds enormous potential for facilitating a global conversation and sharing of resources.
Beyond that, there’s the regulatory discussion, which is currently also dominated by American yoga libertarianism, but which might come into sharper focus once it’s more widely acknowledged that virtually all yoga communities have unresolved histories of abuse. If yoga teaching becomes a licensed profession in the US or elsewhere, it will automatically begin to distinguish itself from neoliberal personal responsibility and move towards a more collective type of responsibility. This might not lead to overt politicization, but I can imagine that if yoga teachers were part of an American Psychological Association type structure — something with more heft than bling — they would actually feel a little more coherent in relation to social and political issues.
How can we rethink the concept of self-care and care for the others in the era of ‘the wellness syndrome’ where yoga is ‘the way’ to feel good and be healthy? Since yoga is a social practice, and as practitioners we reflect and incorporate the value of the environment in which we practice, how important is community and how the concept of care can be lived and experienced today in our community of practitioners?
It’s no secret that one of the most pernicious bits of propaganda that the wellness industry promotes is the notion that health is a personal concern and accomplishment. This is not true. There is very little space between herd health and personal health, no matter how much we bubble ourselves in technology or aseptic gentrification. I don’t think that mainstream yoga is a social practice, yet. Or at least it’s something that many people do together but alone. This is where the value of the non-mainstream communities discussed above comes into vibrant relief.
We have to be aware that late capitalism functions by commodifying literally everything. This includes concepts like “community” or “tribe”, which very often these days stand in for “branded market” or “downstream assets”. It doesn’t help when charismatic leaders promote what Kelly Diels calls the “Female Lifestyle Empowerment Brand” to manipulate social isolation as they build pyramid-style sales forces.
For me the antidote to this is to do hard self-inquiry into the question of why you want to be around people who are more like you than not. Can we find the daylight between community as “lifestyle choices our social status lets us make together”, and community as the “place where I actually live with others and our differences”? This comes up for me when I realize that I’m spending more time in yoga studios than in community centres, like the one where I play handball with men who don’t care about yoga. They care about their wages, strike actions, road works, and the schools their children go to.
In your work on WAWADIA you pose the essential question of ‘What Are We Actually Doing in Asana?’ Body and movement are key elements of the discussion. How can we live through the yoga practice an embodied idea of subjectivity. I mean, how do we shift from ‘the body that we have’ (the useful body that society require from us) to ‘the body that we are’? Can yoga work against a depersonalization of the body? And how can we experience, in the practice, a movement that is not staged, performative and finalized?
To repeat and rephrase a little, I’d say that trauma-sensitive discourse brings us back to interoception, and therefore away from visual epistemology, where being real means being seen. The trauma discourse makes sensation the reality principle.
Yes, yoga can work against depersonalization. But we have to be careful from at least two different angles. Trance states related to the Ganzfeld Effect or repetitive motions or chanting can actually lead to depersonalization or dissociation, especially for people who carry heavy trauma loads. In a way, this can work in favour of the dominant paradigm, as you suggest. Donald Trump is totally cool with yoga people checking out. After all, he depends upon his own people falling into altered states as well.
Secondly, depersonalization can itself be spiritualized as the out-of-body or transcendent gift of practice. In cultic systems, this is easily and often used as a gateway to compliance. Yuval Laor, who studies the evolution of religiosity, argues that when these moments of euphoria lead to sensations of “knowing everything” the practitioner may be gripped with awe, which, if it leads to fervour, can be easily manipulated.
I’m glad you’re talking about the “useful” body — and its discontents. Something to watch out for as the “functional movement” discourse gets more deeply embedded in the yoga world — for good reason, as it will increase physical safety — is that it might reinforce the notion that bodies are worthy or even sacred to the extent that they are productive and efficient.
This could be terrible for women and minorities. There’s a lot of people who don’t need to be more productive. They need to be seen and heard and respected as they are.
This functionality theme is also quietly opening up an entirely new front in the cultural appropriation debate, because the functionality of good citizenship was arguably not the point of the medieval traditions that helped inspire what Mark Singleton calls the “Mysore Asana Revival”.
Yoga today is mainly sold a way to ‘fit-in’, an easy self-help tool for spiritual consolation, stress-relief or increasing productivity, a mean to survive in our ‘automatic’ society. So does it still make any sense to talk about moksha, to talk about yoga as a personal and collective transformative practice? Do we have any space of resistance?
What I can add to the above comments is that moksha as a term does seem to have completely disappeared from contemporary yoga discourse. I know because I talk to teachers and trainees all the time. Perhaps it’s because taking it seriously presupposes beliefs in samsara and reincarnation. But I also believe that its disappearance is a mark of how the wellness aspect of yoga, and its seamless integration with spa culture, is a very effective way of erasing death and reinforcing the propaganda that life has no costs, or at least that costs can all be externalized, or paid for in goji berries.
However — has the drive towards moksha disappeared entirely? I don’t believe so. I don’t think we’ve changed that much. We may be better at medicating it away with technology and consumerism than previously, but my bet is that many people still crave some kind of ultimate release. And whether the term moksha is uttered or not, yoga spaces have the potential of encouraging contemplation on what it might mean or feel like.
Finally, which is your idea about the future of yoga? Where are we going? What do we need to work on both as individuals and as a community of practitioners and human beings?
At the risk of repeating myself, and suggesting that I have good answers:
I believe we need to work on trauma awareness, dismantling ableism, moving towards yoga service instead of the hoarding of private religion.
We need to flip “Practice and all is coming” into “Serve and be connected.”
We need to listen to the other, and do this in conjunction with listening to the estranged other within us, silenced by the tyranny of happiness.
We need to platform the voices that celebrity, privilege, and ableism have silenced.
We need to listen to how trauma victims have healed themselves — to the extent they have — and take note of what help they needed, what relationships were restorative to them. They are the canaries in the coal mine of the culture, as Theo Wildcroft says. They can tell us about the deepest patterns of life. They can help us realize, as Anneke Lucas points out, how we ourselves might be traumatized in ways we do not recognize. Of course we want to offer them whatever they need, because we suspect that we will need it too — if not now, than surely some day.
Thank you so much for these wonderful questions.