For the minority of yoga teachers (and smaller minority of yoga consumers) who have woken up to the fact that somatic dominance is a primary currency in commodified yoga, the Johnny Kest scene in the recent NYT/FX/Hulu doc was outrageous, but also recognizable and predictable.
There’s been a lot of great commentary on it already — most of it nailing down how the embodied entitlement of implied-consent “adjustments” merges with Kest’s patronizing shutdowns of the very straightforward feedback given by the women who were able to speak in the moment.
Theodora Wildcroft remarked that this is the kind of thing that exposes the mainstream industry as unworthy of public service — a blow to everyone moving in that direction. There will be much more to say on that point.
This is important to repeat: it’s bad enough that Jois’s crimes were hidden, now we see clearly that the invisibility of Jois’s crimes has enabled brand profitability for teachers of Ashtanga and beyond. In the meantime, Jois survivors have left careers, suffered health problems, and racked up therapy bills.It was clear to me years ago that this wicked calculus would put Jois’s survivors in class action territory if it were not for the fact that those who have profited on Jois’s name aren’t represented by any suable organization.
The documentary does not answer the question of whether Kest has committed assault. But it does show how easily he could.
Kest is operating in a somatic environment normalized by Jois, and which neither the industry around him nor its trade associations have challenged in any accountable way. The environment has changed in that adjustments have been standardized and domesticated within training systems, and the somatic dominance has crossed a gender line. But the basic premises remain. Here’s an incomplete List:
- The teacher assumes dominant and definitive knowledge over the student’s body.
- That knowledge is established by the objectifying male gaze* that diagnoses flaws that must be manipulated back into order. This means that the adjustment starts and can be felt before the touch. (*can come out of men’s or women’s eyes).
- The interventions are endowed with transformative mystery and so there can be no informed consent. (I.e.: The student’s body is to be enlightened to something it did not yet know. This can cannot be pre-explained.)
- Thinking or talking about what’s happening in the power dynamic encounter constitutes an interruption of esoteric communication. Asking questions means you’re not tuning in to the silent sweaty wisdom of God.
- The unregulated environment of implied consent, heavily gendered power dynamics and the value of silence provokes a spectrum of responses. Enthusiastic responses are instantly recruited to support the marketing narrative of the space, regardless of whether they are healthy or fawning (trauma-related).
Cyndi Lee Interviews Matthew Remski about Working Through the Abuse Crisis in Modern Yoga and Buddhism (+ transcript)
Notice: This interview is part of the Yoga of Healing and Awakening Summit, a free online event featuring essential depth teachings and daily practices for your body, mind and soul. This recording is a copyright of The Shift Network. All rights reserved.
Welcome to the yoga of healing and awakening summit, a free online event where you’ll discover essential depth teachings and daily practices for your mind, body, and soul. Share these visionary masters and esteemed practitioners with your friends and family and join us on Facebook at The Shift Network. And now your host, Cyndi Lee.
Cyndi Lee: 00:24
Welcome everyone. We’re so glad that you’re joining us and today I’m really pleased to introduce my special guest and friend, Matthew Remski. Matthew Remski is a yoga teacher, industry consultant and author of nine previous books including Threads of Yoga, a remix of patanjali’s yoga sutras with commentary and reverie, and the survivor of two cults. His work has been pivotal in illuminating the shadows of globalized Yoga and Buddhism and showing that disillusionment and critical inquiry can be gateways to mature spirituality. Matthew, thanks so much for being with us today. Welcome.
Matthew Remski: 01:08
Thank you so much, Cindy. Thanks for the welcome. Thanks for inviting me to do this. It’s a pleasure to meet you finally. Continue reading “Cyndi Lee Interviews Matthew Remski about Working Through the Abuse Crisis in Modern Yoga and Buddhism (+ transcript)”
Intention vs. Impact, Trickle-down Violence, and Doing the Systemic Work: Francesca Cervero and Matthew Remski Discuss Practice and All is Coming
Francesca Cervero: 00:00:00
Hello and welcome to the Mentor Sessions. I’m your host Francesca Cervero. The Mentor Sessions is a meeting place for Yoga teachers who want to be supported and thinking critically about their teaching. While you’re here, expect to have your ideas about right and wrong challenged and your deepest need for nurturing and support met by a fellow sister on the pad. Today we have a really special guest talking about his newest book. I have Matthew Remski joining me on the podcast today and we’re talking about his new book Practice and All is Coming, Abuse, Cult Dynamics and Healing and Yoga and Beyond.
If you don’t know Matthew, let me just tell you a little bit about him before we get started. Matthew Remski is a yoga teacher, industry consultant and author of nine previous books including Threads of Yoga, a Remix of Patanjali’s Sutras with Commentary and Reverie. As a survivor of two cults, his work has been pivotal in illuminating the shadows of globalized Yoga and Buddhism and showing that disillusionment and critical inquiry can be gateways to mature spirituality. He facilitates modules in philosophy, history, culture and community health in yoga teacher training programs internationally. He lives in Toronto with his partner and their two children. Matthew, welcome. Thank you for being here.
Matthew Remski: 00:01:30
Thanks so much Francesca, it’s really great to hear your voice again and thanks for the opportunity to speak about the book. Continue reading “Intention vs. Impact, Trickle-down Violence, and Doing the Systemic Work: Francesca Cervero and Matthew Remski Discuss Practice and All is Coming”
Trigger warning: descriptions of sexual and physical assault.
Josh Summers: 00:00:06
Hi Matthew, how are you doing?
Matthew Remski: 00:00:07
I’m good. Thanks for having me, Josh.
Josh Summers: 00:00:09
Thanks so much for coming on. Let me introduce us. I am Josh Summers. I’m a yoga teacher and licensed acupuncturist. And this is Meaning of Life TV. You are Matthew Remski, a yoga teacher as well also an industry consultant in the Yoga Industry and an author of several books. Most recently you’ve written a book about problematic group dynamics in the yoga world and it’s called Practice and All is Coming: Abuse, Cult Dynamics and Healing in Yoga, and Beyond. So I should say, you know, is it’s really nice to meet you. This is kind of an odd sort of endorsement to you, but, right at this point I’d say you’re the main reason I go onto Facebook.
Matthew Remski: 00:01:00
That’s, that’s mixed. I’m happy to hear that. And I’m sorry to hear that all at the same time.
Josh Summers: 00:01:06
No, no. I mean, for me it’s positive because there isn’t that much, worth following on Facebook. But, I came across your work maybe two or three years ago. Someone shared something you had blogged about, about abuse and some of these problematic dynamics in the yoga world. And I just kind of got into following what you had to say about it and it really seemed like you had some trenchant analysis that was deeply missing in the broader conversation. So I want to dive into that. Talk about what’s going on in Yoga land, uh, what’s problematic about it and what might be some ways that things can be remedied. But as way of introduction. You are yourself a survivor of two cults, and I know that part of this work in this book has been a bit of a healing journey for you. But how did you come to a focus on the Ashtanga yoga situation in particular and what was going on in that that you felt needed to be highlighted? Continue reading ““Abuse in the Yoga Community”: Josh Summers Interviews Matthew Remski”
(With great love and care for independent booksellers everywhere.)
As part of my tour to promote Practice and All is Coming, I was invited by a well-beloved bookstore in a major North American city to give a presentation and sign copies as part of their author’s series.
This gorgeous bookstore is proudly independent, and has supported spiritual seekers, social progressives, and environmental activists for decades. The staff were kind and professional and encouraging.
I arrived early for the AV check and looked around. Behind the little stage area where I was supposed to stand stood the entire yoga section.
And there they all were.
It was strange and tense and activating to see piles of yoga books written by or associated with abusive leaders and institutional betrayal. I was there to present an argument against the messages and the media of exactly these books.
At the risk of wearing out my welcome, I made use of the paradox in my presentation. When I offered the following slide of The List of yoga organizations that have unresolved abuse histories, I was able to tie almost every one with a book from the shelf. I was worried about making the staffers uncomfortable, but they were really grateful and supportive. Who wants to sell compromised goods, after all? Continue reading “How Good Book Stores Become Unwitting Retailers for Yoga and Buddhism Cults”
Ann Tapsell West posted two videos of Iyengar abusing students yesterday. If you don’t know West, her 2018 ethics complaint against Manouso Manos led to the recent independent investigation that found multiple allegations of sexual misconduct by Manos (including against West herself) to be credible. This has led to his decertification by IYNAUS, and the Iyengar family forbidding him from continuing to use their name and trademark.
West has since turned her attention to the systemic issues that her case has helped further illuminate. On May 9th, she published a “Reparations List for Survivors of Manouso Manos Sexual Assaults”, addressing the complicity of senior leaders, and institutional betrayal in the wider global community: Continue reading “Iyengar’s Charisma of Incoherence, and Selected Indoctrination Defence Statements”
If you haven’t heard: the professional independent and investigation (trigger warning) into decades of allegations of sexual assault by Manouso Manos under the guise of “yoga adjustments” has found enough credible evidence and corroboration to paint a picture of serial criminality, enabled by the propaganda of his genius and the silencing of his survivors.
The report has forced IYNAUS to oust him, and the Iyengar family to withdraw permission to use their trademark. Neither IYNAUS or the Iyengars have offered any public words of apology, support, or restorative justice to the women who gave their testimony. Neither organization has used the appropriate terminology to describe what the investigation substantiated, relying on euphemisms like “inappropriate sexual touching” instead of assault or digital rape.
Perhaps the careful language is meant to shield both organizations against civil suits. But along with the absent apology, the overall impact is the suggestion that Iyengar Yoga and the legacy of BKS Iyengar are the true victims of Manouso Manos — not women like Ann West, whose 2018 assault complaint against Manos was initially dismissed by the IYNAUS Ethics Committee. Continue reading “After Manouso: Questions for Iyengar Yoga Teachers and Leaders”
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 a partner 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. My partner 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, 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 my partner 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.
My partner 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 my partner 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 my partner’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.
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.