Christopher Wallis responded to my response to his article on guru-abuse prevention – check his comment here. We’re having a cordial exchange about an important topic — how strange for Yogaland! — and a lot of folks have seemed to appreciate the themes explored so far, so I’ll respond again. Wallis was kind enough to direct message with me to clarify certain points, so I’ll refer to those as well.
In my previous post, I offered a positional statement:
I’m writing here as a non-Indian yoga practitioner who has interacted with echoes of the Indian guru-shishya system that have been borrowed, adapted, appropriated, or manipulated during the globalization phase of yoga.
I’ll expand that to say:
I’m not qualified to comment on the content of Wallis’ religio-philosophy, so I’ll confine my focus to what he says about its pedagogy. My content ignorance may blinder me to some subtle mechanism of integrity that’s second nature to him. Or it may be a strength, insofar as spiritual content so often obscures the structure of material relations. I don’t know. Also: I’m writing as a two-time college-dropout who cycled through two cultic environments and spent the better part of the last decade healing from it in part by informally researching what cults are and how they work, and the last few years formally researching the shadows of yoga pedagogy for a book that started out as being about injuries but every day is becoming more about the embodied effects of patriarchy in modern yoga and how people reach out of them. I’ll let Wallis share as much about his own background relationships beyond his formal bio as he wants, but for now it suffices to say that we come at the guru problem from very different angles, which makes friendly dialogue all the more useful. Continue reading “Guru or Guide: What’s the Scope of Practice? A Second Response to Christopher Wallis”