“Abuse in the Yoga Community”: Josh Summers Interviews Matthew Remski

Thank you to Josh Summers for interviewing me about Practice and All is Coming. You can download the mp3 here. Transcript is below.

Trigger warning: descriptions of sexual and physical assault.

Transcript:

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?

Matthew Remski: 00:02:15

Well, I came to it reluctantly. The project that I had started with was a broader research project into injuries in yoga classes or in yoga practice. And the format was quite broad. I had started interviewing people from all communities and methods. And it had started with the strange realization that everybody that I knew who had professionalized into the yoga world or who was a really dedicated student was injured in some way. There were some people who were suffering from chronic pain or from repetitive stress injuries. And I found it very weird for a so-called therapeutic practice that people came to for spiritual benefit, but they also seem to be working themselves really hard in. And I started to wonder about that.

The book that started to emerge out of that research project was originally called Shadow Pose, and the project name was What Are We Actually Doing in Asana? And I still have Shadow Pose as kind of like a book structure. The first chapter was going to be an examination of the interview data of senior students of Mr Iyengar. And the second chapter was to be an analysis of interview data coming from the Ashtanga world. And at a certain point I realized that the injury question in the Ashtanga world, which is profound, it’s, it goes deep was still a surface question to the abuse issue that had been silent for many, many years, but also carried by a number of women survivors in a kind of whisper network as well. So once I started getting more and more attuned to the fact that that was an underlying story that Mr. Jois had actually assaulted women throughout his career, and nobody had really published on it, I realized that I couldn’t just put that into a chapter somehow. There was going to be a lot more work to do on that.

When I started to get a sense of how grave the issue was, I really resisted going into it because I thought that — my gut was that if it really was true that Pattabhi Jois was a serial sex abuser and that he did it in broad daylight and that there were an untold number of women victims and that none of them had been able really to speak out publicly about it until Anneke Lucas in 2010, and that the community had not done anything about it. And it was probably widely known within the upper echelons of the Ashtanga world, even into, even as early as 2012 — but of course, we now know it was far earlier than that.

But in 2012, there was a big hagiography published of Jois’s life featuring interviews with 40 students, and everybody talked about how wonderful he was and what a grandfather and father figure he was, and a spiritual teacher and all of that. So I had the sense around 2015 or 16 that if what I was hearing was true and I believed that it was true, that it would really rock the foundations of this particular community. And I was scared of that. And I also thought that it would rock the foundations of the broader yoga world because Jois is incredibly influential. Without him, there’s no vinyasa. Without him there’s no sense of the contemporary group yoga class as being a, an intense, ecstatic, immersive, silent experience filled with breath and sweat. Without him, there’s no adjustment protocol. Not that he really gave a protocol: he assaulted people. But the whole notion that the teachers should always have their hands or should have their hands on a student at all times that comes from his particular pedagogy. And so I just was terrified of the implications of what I was hearing and I resisted it for a long time actually.

Josh Summers: 00:06:52

Yeah. Some of our audience is definitely going to be familiar with the names in terms of that you just mentioned, but there’s, there’s probably a yogic un-literate audience, right, that is listening too, so can you put Ashtanga on the map and then put Pattabhi Jois in relationship to Ashtanga on the map in that?

Matthew Remski: 00:07:12

Yeah. So Pattabhi Jois is the innovator of a system that he named as Ashtanga Yoga, but it’s unclear when that name came into usage because it seems that he was calling his classes that he gave to the businessmen of Mysore up until the end of the Sixties, just “Yoga”. He had been trained in the Mysore Yoga Shala at a very crucial point in the development of modern yoga history. He was born in 1915. He met the person who many consider to be the father of modern yoga Tirumalai Krishnamacharya, when he was about 12 years old. And he actually describes being brutalized by Krishnamacharya being beaten as he learned to do asanas. And of course, he’s not describing that in terms of abuse, but rather as a badge of honor. He goes on to further his studies, later on in his life with Mr. Krishnamacharya and assumed a teaching position at the Mysore Yoga Shala sometime in the late Thirties. But also under Krishnamacharya’s tutelage was his brother-in-law BKS Iyengar. And so from this one gym which was set up by the Maharaja Wodiyar in 1934, we have two of the pillars of the modern yoga evangelical movement. Iyengar is responsible for the notion that the bodily postures that we assume in yoga should some sort of geometrical form and balance and symmetry and a kind of architecture of grace. But Jois is the person who puts postures into rigorous sequences and really gives the modern group class its fluid and intense feeling, going forward.

Josh Summers: 00:09:14

And the Ashtanga/Jois form has spawned into numerous side forms, right?

Matthew Remski: 00:09:20

Right. So if you’re new to all of this jargon, and you’ve been to a flow class you are benefiting from and perhaps being injured by Jois’s legacy. If you’ve been to a Vinyasa class, you are probably benefiting from Jois’s legacy if you’ve been in a class where rhythmic breathing has been timed with movement in some sort of coordinated way that’s all coming from Jois. And also I’d say that it’s Jois’s senior students coming out of his tutelage from the late Sixties, but then especially into the 80s that really give modern yoga its aesthetic in terms of its incredible athleticism, its beautiful, but sometimes scary contortionism. When you look on Instagram today at #yoga you will see images that really had their birthplace in terms of their sensuality their, their structure, the whole aesthetic really comes out of the Jois movement. It’s not Iyengar Yoga photographs that get the most clicks on Instagram. It’s really the beauty and the artistry and I would say the sensuality and the sublimated sexuality of — and sometimes not-sublimated sexuality of that imagery that is directly coming from Jois. And I think there’s something in there too around the connection between the yoga posture and a kind of sexualized performance. I mean, objectification aside, and all of those sort of image issues aside, I think the fact that, um, many of Joyce’s female students were learning in an environment in which he sexually objectified them, that’s really pertinent. So when we go to Instagram and we look at yoga images right now we’re looking at least part of a legacy of people really having to perform under the male gaze in more ways than one.

Josh Summers: 00:11:41

So talk about that: the sexual objectification, with Jois. And how did that lead to abuse both physical and sexual under, under him in his classes, and describe what that dynamic looked like.

Matthew Remski: 00:11:57

I mean, objectification is just dehumanizing. What all of the 16 women who gave their testimony for my book I describe is that you know, they weren’t people to him. “TM”, who is the one testimony giver who wanted to remain anonymous described feeling as though she was just a piece of ass who was there for him to hump her or to give him pleasure in some way. And so the assaults actually took place in plain view of everybody, but under the auspices or under this this story that he was adjusting people, that he was helping students attain postures that they couldn’t otherwise attain or even more kind of deceptively, and I would say creepily, that his touch was conveying some kind of spiritual knowledge.

And this really goes back to a very old and sacred idea in a part of Indian wisdom culture called Tantrism where the guru is said to embody a kind of bio-spiritual grace. And that by his, usually it’s his touch, or their gaze or they can strike you with a peacock feather that there’s a literal sort of a transmission of spiritual realization into the student’s body. And that’s a felt, phenomenological experience. And part of the story that started to accrue around what Jois was doing as he was sexually assaulting women and possibly men too, that’s not verified by first person testimony though. But part of the story that started building up around him was that this is what he was doing was that he wasn’t digitally raping that woman, he was helping her find her “mulabandha”, which is a term for an internal muscular, but also esoteric, sensation that is tied to the rise of Kundalini or esoteric energy. So he was doing that or he was helping her heal from sexual trauma. As Karen Rain says, this whole sort of slew of “cryptic justifications” arose around his behavior.

And the weirdest part is that he wasn’t the source of them. It was the students who said these things about him. I actually regret not making that clear in the book. I don’t say that he was the source of the explanations, but I also, I don’t think I’m explicit enough in saying that it’s pretty likely that he wasn’t. I don’t think that anybody asked him directly, what are you doing when you grope these women’s breasts or when you put your hands on their buttocks or when you put your fingers into their vaginas, like: “What are you doing?” When he was confronted about sexual assault, the few times that I have evidence of it, he was very embarrassed. He would burst into tears at one point. And apparently he would stop from time to time, but like somebody who had clearly an illness, he wasn’t able to stop for very long. So objectification was a felt reality by the women who he assaulted.

I think we have to then wonder what it means for his senior students and how they present asana or yoga practice to the world now. Like what were the conditions under which they learned? Because if they were assaulted while they were learning, that’s going to inform their bodily sense of who they are and what this means and what they’re feeling and who they’re doing it for. And if they were watching other people being assaulted, what kind of secrets are their body’s holding and as I said in the beginning, these are some of the reasons why I was scared to go into this material because it’s really deep. It suggests that at the heart of this, you know, venerable, lauded, beloved, you know, spiritual/wellness practice, there’s this really dark problem that, that hasn’t been looked at and hasn’t, and hasn’t been addressed.

Josh Summers: 00:16:39

Yeah. Major dark underbelly. As I’m listening to you, I’m imagining the listener that may not be familiar with the “Mysore” style of practice. So just to say that this is a style where unlike a typical led class: if someone were to go to a regular yoga studio or a gym and the teacher would sort of take them through a sequence, talking them through, maybe adjusting at times — but in the Mysore system, students show up quite early in the morning. Sometimes as early as 4, 4:30 AM. And they’re not following a led series of instructions from the teacher. They’re following a series of postures that they’ve been given in a successive stage-like manner. So you’re basically practicing independently and then the teacher comes around and adjust you or, quote-unquote assists you. And it’s that intimate contact of the adjustment or assist where this is the moment of abuse.

Matthew Remski: 00:17:45

Right. In Jois’s circumstance it becomes really complicated because one of the things that the Ashtanga world has prided itself on for the last 30 years is the sense that the teacher is able to learn and know about the student intimately because they are having personal interactions with them multiple times per morning, every morning, six mornings per week, two hours per session, two days off per month. That’s where we get into the notion of whether or not the method fosters communities that are actually high demand or cultic. How much time is actually occupied? But this feeling that people are getting individual attention and that when the teacher comes around and pays them that close attention. Meanwhile, their colleagues are not supposed to be looking. They’re supposed to be concentrating on their own stuff. They’re supposed to be concentrating on their breath or there’s even eye positions that people are supposed to take. There’s this sense that you and the teacher are alone and there are people who absolutely love and they thrive on that and there’s no reason they shouldn’t. They shouldn’t because it sounds like a really good thing. And I know that it works in practice in many circumstances, but it also sets up a very, very vulnerable situation in which, people can be exploited in plain sight.

Josh Summers: 00:19:19

And just to be really explicit about it: you document this in your book, but what were the adjustments that were abusive?

Matthew Remski: 00:19:28

Yeah, well, he would grope women’s genitals and breasts and he would climb on top of them and actually thrust his genitals against their own genitals. He would come behind women and digitally rape them by actually pressing his fingers through their tights and into their genitals. It’s almost incredible to say, but you know, story after story, testimony after testimony, this is what we come up with and it doesn’t make sense for 30 years of such activities to to take place in plain sight without there being a network of complicity that’s supporting and enabling them. And, and that’s why I started to use the language of cult analysis to describe how it actually happened.

Josh Summers: 00:20:30

The network of complicity. I want to explore that more. It does hit me on a personal level. I never really pursued Ashtanga yoga myself. I have lots of friends in the Ashtanga Yoga world. Authorized teachers. Um, and I’ve taken a few classes here or there. But when I first got into yoga, just to put a context on this, when I first got into yoga and started hanging around and studios that had an Ashtanga Yoga program, I did hear these whispers around certain kinds of adjustments and that the euphemism that was given for this kind of very intimate genital touch was called a “mulabandha check”. And as you described, mulabundha is sort of this energetic muscular lock down in the perineum, and the teacher is coming around feeling that to make sure it’s in quote-unquote engaged. And I’m appalled at myself in a way, that I kinda joked along like, ha ha, like this is just a spiritual… I don’t understand it because I’m not far enough along to even perceive it myself or to see the value of it, to see how important it is — when it’s just bad shit.

Matthew Remski: 00:21:52

But there’s something plausible about it. There’s something plausible about it. And I don’t think I addressed this in the book either except, except where I get into the fact that especially a Tantric and Hatha Yoga history is filled with analysis and thought and practice around the sublimation of sexual energies. And so there’s a way in which people show up in spaces like this and they are working so extrovertedly with their bodies in very vulnerable positions and they’re told that this practice will have kind of like a total effect upon their bodies, minds, emotions, psyches. Why shouldn’t their sexuality somehow be included in that? Why shouldn’t the intimacy of their, you know, their deepest selves be somehow exposed? And isn’t that where so much strength lies?

This is all the language that surrounds the sexuality of yoga that I believe begins to soften a person up into not really going, Wait a minute! What’s more obvious here is that this guy’s sexually assaulting women. And that he’s doing it for his own gratification and that there’s no therapeutic benefit to this. And you could meditate your way into believing that there was perhaps, but most people are not actually having that experience and we shouldn’t be telling them that they should.

So you know, I appreciate your confession. But I also want to say that, you know, the notion that the notion that people should be liberated somehow in the way in which they conceive of their sexuality within yoga is part of yoga’s appeal actually. And so I don’t think it’s a big leap for people to go, Oh, well maybe I shouldn’t be so uptight about such and such, or maybe I shouldn’t, ask too many questions, or that’s private after all. But also we’re working on our private stuff. And so I think it’s very confusing. Again I’ll refer to TM in the book, who says that as soon as she was sexually assaulted, somebody who saw it happen came up to her and said, “Okay, so you realize that what just happened to you — that wasn’t sexual.” And she was very confused. She was like, “What do you mean it wasn’t sexual?” And they had some explanation about Shaktipat or spiritual transmission. And you know, she didn’t give the impression in the interview that she totally bought off on the idea then, but she bought off on it enough to be confused and to be disarmed and to be put in this position where she felt that her own critical thinking or her resistance to the idea was somehow problematic. And that it was going to stand in the way of her spiritual development or something like that. So it’s not, it’s not a surprise that these things get wrapped up to together and sold on and end up rationalizing abuse to me.

Josh Summers: 00:25:43

In following you, I know that you have your eyes on many different yoga and Buddhist meditative spiritual communities that have lots of these bad dynamics at play. What was it about the Ashtanga situation itself that made you want to put it in the forefront of your case study in the book?

Matthew Remski: 00:26:09

I think it’s really kind of awful serendipity really because it was reportable. The evidence was clear. The network of sources that I began to develop began to send me this cascade of information.

Josh Summers: 00:26:33

Let me interject for a sec. But in terms of evidence being clear, because this sometimes comes up when I have conversations with people about.They refer to the “allegations”. The thing that listeners need to know is that there’s ample video and photographic evidence documenting all of this.

Matthew Remski: 00:26:51

There’s also 16 women who said “He assaulted me, and this is how he did it.” One is enough. There’s no question anymore that we’re in “allegation” territory. That’s a really crucial moment actually because one of the things that comes up in each one of these yoga or Buddhist community, you know, spiritual, physical, emotional, sexual abuse cases is that the behavior of the actual actions of the leader of the perpetrator are always interpretable. There’s always something mysterious or like, or a little bit beyond or childlike or innocent or super spiritual about the leader, about Mr. Jois or about Manouso Manos. Or about Bikram Choudhury, although less so, more and more people would see him clearly for who he is.

But there’s always something mysterious about the leader or the guru — which is probably not a good word for these people — that allows their behaviors to be endlessly bandied about as though, Well, we can’t really know what he was doing. And you know, the relationship between the teacher and the student is sacred. And you know, we don’t know what’s going on. We can’t really interpret… You bring up the video evidence. People argued about that for years. They are watching sexual assault taking place like before their own eyes and they’re saying, Oh, we don’t know what’s happening. We don’t know what’s going on.

So it’s been a combination of forms of evidence that, I think have moved it out of allegation territory, but more importantly, out of the territory of interpretation where the leader who has perpetrated crimes is somehow beyond the realm of the normal citizen who can be evaluated according to the same standards of evidences as anybody else. And it’s something about that interpretability that is like essential to his magic, usually his magic that, that you never know quite what he’s doing. You never know whether it’s actually for your benefit or not. And you know, even if he’s abusing you, maybe he’s helping you get over ego. There were people who would say that.

I guess the other thing that Jois would do is that he would just steal money from students. He would cut short their stays or would say that they owed him more money than they actually did, or he would make up exchange rates between the US dollar and the rupee in his favor. When that came up, that was well known as well. And when that came up, people would say, Oh, he’s helping people with their money issues. You know, they’re attached to money. So people are capable of all kinds of BS when it comes to the interpretability of the magical person.

Josh Summers: 00:29:56

And that was one of the things I wanted to ask you about is what role does a kind of somewhat flaky, soft or even direct interpretation of ancient spiritual texts that draws on particular metaphysics? How do the spiritual metaphysics factor in to this cocktail of toxic group dynamic?

Matthew Remski: 00:30:30

I think I have two feelings about this question. One is that it’s hard to say, how pre-colonial, especially Indian wisdom tradition metaphysics play any kind of role in this at all because I don’t think global yoga practitioners have access really to those metaphysics. I don’t think we know the kinds of relationships that they’re grounded in. I don’t think we have a clear idea of what the commitments, the social and economic and relational commitments, there are or were or were supposed to have existed between teachers and students that might ground all of this stuff. I do know that whether they’re accurate interpretations or not, there are all kinds of yoga or Buddhist or pseudo-yoga or pseudo-Buddhist ideas around, emptiness, interpretability, the play of Lila, karma, all kinds of, of terms that are correctly or incorrectly used to describe or to rationalize things that we would rather not confront as being abusive.

I’ll give an example of a concept that carries both of these histories. I go into detail in the book, on a Sanskrit word that is “parampara”. Now, parampara in precolonial terms, and up until this point, even now in contemporary India, means something very specific about how knowledge is transferred, especially spiritual knowledge in this context. It can apply to other forms of knowledge as well. But it implies this unbroken, usually familial, certainly intimate relational transfer of knowledge that depends on a whole series of social commitments and contracts in order to keep it stable. Now it also implies that the knowledge that’s being transferred goes way back in history and has been tested by time. Well, modern yoga ashtanga practitioners or Jois method practitioners from America and Europe have started using the word parampara to describe what they belong to. And so what that means is that they’re saying that a technique that Jois developed in the late sixties and changed several times as his shala got busier, they’re implying that that is traditional in a way. They’re implying that it has the weight of several generations of validation behind it. They’re implying that they belong to a heritage rather than a branded family business. And so we have this beautiful word that carries an ancient heritage that I personally don’t have access to how that actually works, but I know it’s there and I hope that it can be recovered in some way or it can be made more known, or I can have more access to it at least. And then we have this sort of like contemporary bastardized version of the term that’s used to pretend that the people who are the people who are using it have something, you know, magical or special when that’s really deceptive.

Josh Summers: 00:34:10

And the deception around it too. I mean in the yoga landscape at large, at least in my experience, Ashtanga, has held this kind of vaunted position as the legit, hardcore, no nonsense, real authentic practice.

Matthew Remski: 00:34:31

Well, every group does say that though. Like the Iyengar fold will say that This is authentic. This is true. This is hardcore. It’s hard to know. I mean, every group makes proprietary and sort of like advocacy claims, self-advocacy claims. I don’t want to interrupt. I would agree.

Josh Summers: 00:34:56

Okay. Did you get into this in your book about the, like Mark Singleton’s work looking at the origin of modern postural yoga of which Jois’s system comes as part of?

Matthew Remski: 00:35:09

I refer to it here and there throughout the book because you can’t really avoid it. Singleton’s work I think dated 2010 really blew the lid off of the notion that postural sequences or postures themselves or the way in which they’re practiced in group class formats with adjustments, that any of that has any pre-modern heritage. It’s more like Indian anti-colonial activists in the 1920s and 1930s wanted to indigenize physical culture influences from Europe. Actually colonial influences: gymnastics, harmonial gymnastics, weight lifting, bodybuilding. They wanted to indigenize these physical culture practices, as forms of national physical culture, but also anti-colonial pride building. And it worked. It was really, really effective.

But what we have is something that pretends to have a stronger linkage to the medieval history of Hatha Yoga than it actually does. And then that’s what gets exported to the world is the notion that Jois’s system is ancient or that it goes back to Patanjali, or something like that when there’s no evidence for that at all. But it becomes a very powerful selling and marketing point. You know, it’s so common within the modern yoga world, and this is why I think Singleton’s book was so riveting and so outrageous to many people. And also so earth shattering is that you know — he doesn’t phrase it this way — but the research as he lays it out basically says what we have believed about the modern posture, about the modern yoga movement is mostly deceptive. It’s mostly a kind of clever elaboration or —

Josh Summers: 00:37:20

It’s an invention.

Matthew Remski: 00:37:23

It’s an invention. And we have endowed it with a kind of orientalist idealistic mysticism, and that has become one of its main selling points. It’s also what has made it resistant to contemporary biomechanics and contemporary kinesiology and contemporary physical therapy. So it’s really, it’s really complicated. Here’s another example. There’s part of this invocation of tradition that also shielded Pattabhi Jois from scrutiny because one of the things that his students would say, and they say it to this day actually, is that his adjustments, as brutal as they were, as injurious and as intrusive as they were, were traditional. Well, they might’ve been traditional in the sense that that’s what Krishnamacharya did to him. But we don’t have any evidence that physical adjustments in yoga existed prior to the 1920s. I proved that I think in my book by citing the work of several historians of medieval yoga, or one in particular, Dr Jason Birch, who says there’s no evidence for anybody physically assisting anybody else in a yoga posture prior to the 20th century.

Josh Summers: 00:38:46

And just to jump on that for a second — around the nature of the adjustments, because we’ve discussed how there’s a component of sexual assault in them, but the physical assault too… the stories of people just hearing ligaments snap or rip. I mean that was just sort of sending shivers down my spine as I read, the whole book in a way. It’s harrowing to read.

Matthew Remski: 00:39:17

And it also shows how effective and immersive the propaganda was around Jois’s power that the senior students openly joke about how they all crawled crying out of practice everyday. They all openly talk about how, Oh yeah, he blew out my knee and he was doing this, but I got the posture or he led me towards a more advanced position in the series or something like that. The way in which this group of people was inculturated to withstand pain is extraordinary. And I think it’s had a huge ripple effect. Or kind of like a trickle down effect into the next generation with regard to how we regard the body and effort and pain in general. You know, there are very few, I would imagine in North America and Europe, yoga teachers who are cranking people today the way that Jois cranked people in his day. But I think that the basic ideas around what pain means, what injury means, what pushing yourself means, what being pushed by a teacher means: those have all remained intact in places.

Josh Summers: 00:40:47

So you’ve sort of discussed a little bit about the spiritual interpretation and reframe of a lot of this behavior. What has been some of the response you’ve received or seen in light of the stuff coming out and also in light of your book. How is the community both within Ashtanga and th yoga community outside of Ashtanga receiving this?

Matthew Remski: 00:41:13

There’s a huge spectrum and there’s kind of a line in the sand as it were, of that spectrum between people who identify as Ashtanga practitioners and people who don’t. Amongst the people who do, this is a difficult book to read and some people have really negative reactions to it. Although it’s not like the reactions that they’ve had to my more informal blog work over the years, which a lot of people have just been able to dismiss or to say it’s agenda driven or something like that or that, “You just hate our community”, or something.

Josh Summers: 00:41:56

Again, this is very personal for me. I have friends who I’ve tried to talking about your work with both here and in Europe and there has been this view that you’re, this opportunist, you’re your swooping in on this thing just to elevate your own work and your own, your own profile, and I’ve always gone cross-eyed when that’s come up. I’m like, this is not what he’s doing.

Matthew Remski: 00:42:20

It’s opportunist in a sense that nobody was doing it for one thing. And I would say that anybody in the Ashtanga world who calls me an opportunist should really ask themselves the question, “If you knew about this, where was your book? Where was your newspaper report? Why didn’t you go to a journalist? I mean it didn’t have to be me. Why was it me? Why was it me? It’s like, it’s 2010 and Anneke Lucas published her account and it got buried on Facebook. There was like five likes to it. Nobody shared it. You know, there’s one comment saying, “You know lot of people are going to say you’re a very brave person sometime in the future.” Fast forward six years later, she republishes her blog. By that point, I’m talking to Karen Rain for two years. People asked for like a decade. “Where did Karen Haberman go? Where did she disappear to?” She got so far away from the Ashtanga scene in the yoga world in general, she changed her name and it’s like nobody wanted to ask a little bit further?

So I mean, okay. Opportunistic. Yes. But that’s because there’s this great big vacuum. And with regard to my profile, well, we all have jobs and you know, my job as strange as it is and as self-made as it is, is that I look at abuse and spiritual communities. And so, yeah. Does it raise my profile? Yes. Does it make me fame and fortune? Um, no. I mean, anybody who thinks that somehow I’ve gotten rich on this just doesn’t know anything about what writing a book means or what it means to sell it or anything about it. And, and, you know, it’s like, did you, did anybody say that, Ronan Farrow was opportunistic for reporting on Harvey Weinstein? I don’t think so. They looked at the work and they said, Wow, he gained the trust of, what was it, eight women who he published on in that first New Yorker. He gained the trust. He was able to publish their testimonies. He pretty much stayed out of the way. And he created a victim-centered narrative. And so I didn’t actually — you asked the question and I didn’t want to go on a rant about —

Josh Summers: 00:44:43

Well actually, you know, I just want to interject too, is that the people that I’m in contact with, that had said that actually have read the book and have actually completely changed their tune. Oh, okay. So even with people that were initially critical, they’ve read the book and they feel that this is a very fair, balanced treatment and important that it’s out now.

Matthew Remski: 00:45:05

Yeah. I hope that slowly gets in. I think part of that maybe the threshold has to do with, it’s not like I was a professional journalist in sports or something like that, and I got wind of this story and people didn’t know who I was, but, you know, I’ve been writing as a cultural critic within the yoga world for the last five years. My book on Patanjali’s Yoga Sutras was in 2012. And there’s been a lot of divided opinion about the value of what I do ever since then. So as a cultural critic, as I’ve reported on various abuse stories, the Anusara implosion, the Jivamukti lawsuit, the Satyananda Yoga thing, Shambhala, Rigpa… As I’ve done that work, I’ve made a lot of allies and I’ve made a lot of enemies. And all of that really is in the sort of public, very jousty sphere of blog work and social media.

A book is a different thing, you know, when it’s editorialized and fact checked and there’s legal backing of publication behind it, it’s 380 pages long and there’s 380 foot notes or whatever, it’s well-cooked. And so I think it’s unfortunate that I already had a name coming into this particular work, that I carried the baggage of past work with me. But at the same time, I don’t think I would’ve gotten the book contract without that. So it just is what it is. I hate that phrase, but I think there’s there’s nothing to have been done about it.

Josh Summers: 00:47:13

Well I won’t repeat it is what it is, but, one of the things I really appreciated about the book was the level of analysis that you went into, sort of deconstructing the dynamics in these high demand groups that that broadens the conversation from just saying, Oh, well the perpetrator was just a bad apple. Like he was, he was a bad man. And, we can throw him out but keep, keep this very valuable and integral practice intact. Right. Or the opposite, which I hear a lot too is Okay, well if these people, like with Karen Rain going back again and again and getting continually assaulted: What’s going on in her psychology or someone’s psychology like that, that keeps them there? Why aren’t we talking about that more? And I know you’re excellent at eviscerating both of those, those, those veins, right?

Matthew Remski: 00:48:18

Yeah. So on one hand, yeah, on one hand the bad apple argument just doesn’t work because nobody assaults… Jubilee Cooke estimates that there’s 30,000 — her conservative estimate is that there’s 30,000 distinct episodes of abuse or assault —

Josh Summers: 00:48:35

Just briefly take me through the math on that.

Matthew Remski: 00:48:42

Jubilee Cooke is one of the women who gave testimony and she was one of one of the women who was there for eight months. And so I’ll talk about her in the second section as well, in the second part of this answer, and she was assaulted repeatedly, but she said, you know, this happened to me in three different postures every single morning. This is the number of mornings. Every morning that I was there in Mysore, I saw three other women who, who got assaulted in those three postures. So she starts to build numbers out of what she personally experienced and what she personally witnessed. And then she just counts up the years she counts up the tours. I think she uses, no, I don’t think she uses my research to try to figure out how many women he actually came into contact with when he’s away from the Mysore shala on world tour, you know, in California or New York or Boston or whatever, or Hawaii. And she comes up with a conservative estimate of 300 or, sorry, 30,000 individual sexual assaults over what’s likely a 30 year period.

That’s not a bad apple. That’s a whole orchard. That’s like a bad apple and a whole bunch of people saying, No, this is great. This is a great apple. This is a great apple! In a more contemporary story, what we’re seeing with Manouso Manos right now.

Josh Summers: 00:50:21

Just for reference, who is he?

Matthew Remski: 00:50:24

He’s probably BKS Iyengar’s most famous, most prominent, most senior student, and the one who most embodies his own teaching persona. BKS’s gruffness, his shouting, his way of both electrifying and terrifying a room at the same time. He has recently had allegations, numerous allegations of sexual assault verified against him by an independent investigation that was commissioned by the Iyengar Yoga Association of the United State, or IYNAUS. And so in that ongoing story, which is still unfolding, we have this sense administratively within IYNAUS that you know, he’s been delisted, he’s been decertified and the Iyengar family has removed his right in light of these crimes, which can’t be prosecuted — they’re all outside of the statute of limitations — but in light of these behaviors, he’s been prevented from using the Iyengar trademark in his teaching going forward.

And that’s it, right? Like, this is not a regulated profession. He can go on and teach whatever he wants. He can teach Manouso Manos Yoga tomorrow and open up shop wherever, maybe in Bali or something. But the thing is, is that administratively we have this sense that while he’s been excised, somehow he’s been amputated and, you know, we’re all fine now. Well, here’s somebody who had such teacherly influence for such a long time and such administrative influence over the entire organization for such a long time. Now I would say what the organization has to do is say, “Okay, who actually trained under this guy and who would attribute their certification to him and who was tested by him?”

Because everybody involved in that is going to have to answer some questions about, Well, what did you actually learn from him? Here’s somebody who is probably less of a yoga teacher than a sexual predator posing as a yoga teacher. “What did you actually learn? And how can we help you learn some more? Or how can we help you mitigate this educational stain?”

And then on the other side of it, it’s like anybody who asks, why did Karen Rain keep going back to get assaulted by Pattabhi Jois every, every year — doesn’t know anything about trauma, doesn’t know anything about domestic violence, doesn’t know anything about a trauma bond, doesn’t know anything about being gaslighted. That response, which is very common and I would say, you know, it’s so common, it shouldn’t be shameful. I just think people should be open to correcting it.

People who have that response really have to get educated in what it means to be in a toxic power dynamic, that confuses your basic capacity to feel as though you have agency. Like I bring up the metaphor in the book that if you broke a person’s leg and there they were on the ground, you wouldn’t blame them for not running away from you as you came in to damage them further. But somehow with sexual assault, we look at the survivor or the victim or the survivor and we say, why didn’t you run away when actually the sexual and the physical assault have deprived them in many cases of their capacity to feel as though they are autonomous, to feel as though they can have individual agency, to feel as though they have their own bodies even.

Josh Summers: 00:54:41

Right. That’s a huge, hugely important piece that I think gets overlooked. I know you’re not found at this guy and I think I have mixed feelings about myself, but I was glancing through Jordan, Jordan Peterson’s book and he makes some comment that I think is really relevant here where he says you know, if we deny a victim response, some responsibility, we deny them agency.

Matthew Remski: 00:55:04

Right? Yeah. Except that he’s going to use that to say that we somehow as observers of the victim have to give them responsibility within our assessment of what happened during a particular crime. Right. The problem with that is that there might be some, some therapeutic application of that principle of well, You know, in this moment, do you feel as though you have agency with regard to how you’re moving forward coming out of this experience. That might happen privately in therapy later, but what happens is, and I can hear it in that quote, is that the notion of victim is turned into a kind of psychological state instead of a label for somebody against whom a crime has been committed.

The further problem with assigning responsibility, regardless of what that even means — like what does that mean? Is it about the clothing? Is it about the fact that you went that morning? Is it about the fact that your voice froze when you wanted to say No? Like what, what responsibility are we actually talking about and can that discussion survive the fact that one of the reasons that Karen Rain was assaulted over and over again was because the group had deceived her about what was going on?

The problem that I don’t think Jordan Peterson or any of his kind of like alt right bros want to really face is that you cannot be responsible for having been deceived. I’d even say his own fans aren’t responsible for him deceiving them! It’s very, very difficult to protect yourself against being deceived. That’s what deception is. It happens to intelligent people. It happens to mediocrely educated people. It happens to people who aren’t educated at all. If you are deceived about why you are in a place, about what is going to offer you, then you’ve really already had your agency taken away. It’s not like you’re going to give it. In both cults that I was a recruited into, they presented themselves as, other than what they actually were.

No, there’s no part of Ashtanga Yoga that said to Karen Rain, Hey, this is a cult in which you’ll be sexually assaulted every day! No, that’s not what they said. They said: This practice will give you spiritual liberation and if you follow this teacher’s instructions as closely as you can and you surrender your body up to them, your process will go a lot faster. That’s what they said. That’s what they said. And if she’s to blame for believing that, well, you know, let’s have another conversation about what people actually end up believing.

Josh Summers: 00:58:38

Yeah. I thought that that part in the book was great. And you also from there, you then expand into an analysis of sort of structural, systemic conditions that do kind of disorient and confuse and create this kind of vertiginous internal phenomenology for the person that makes it very difficult to see one way or the other.

Matthew Remski: 00:59:06

And I think I really have the work of Alexandra Stein to thank for that because she uses this basic — so just a caveat here, when we talk about the psychology of person who’s victimized by a cult, it’s not to say that, you know, there was something inside them that made them more vulnerable. The deception is the threshold. And then there are a psychological processes that can take over that make recruitment easier, dependency, easier, dread of leading, easier — but what she says is that the main thing that the cult does is it rewires your way of relating to people, to everyone, really towards the end of the attachment spectrum, known as disorganized, where you’re actually in a constant state of love and fear of approaching, but withdrawing, of going to a person for love who on some level is also hurting you, but you feel dependent upon.

And one of the things that she says this creates is this amazing — I say it’s amazing, it’s awful, but it’s amazing to me because it articulates my own cult experience so well — she describes a triple isolation in which you’re isolated from the outside world. You’ve lost your old friends probably, or you’ve written them off or they’re not enlightened enough for you, or you’re just separated from them because you’re in an ashram or something. And then you’re isolated also from people within the group because there are certain things that are taboo to talk about. And in the Ashtanga world, you couldn’t say around the breakfast table at Mysore: He sexually assaulted me. Or if you tried to, you’d be told, Oh no, that’s not what it was.

And then that second layer of isolation leads to a kind of internal isolation from your own moral sense, where it’s like you had values that helped you navigate the world. You had a compass that was a shining light for you, but now it’s kind of broken or it’s been occluded and the wisdom of the group has entered in and has kind of overwhelmed what you’ve been able to decide for yourself in terms of your moral values throughout your life. So that triple isolation is like this amazing idea. You’re with other people, but you’re totally all alone at the same time. And the only person who really is the reality principle is the leader, is Mr Jois, is Mr Iyengar, is, Manouso Manos. In my case, it was, in my case, it was Michael Roach of the Asian Classics Institute or Charles Anderson at Endeavor Academy. Like that guy was the reality principle.

Josh Summers: 01:02:01

Right. They have all the answers.

Matthew Remski: 01:02:04

Right, and that’s part of what alienates you from your own, even your will to, to propose an alternative or to ask questions, which of course you’re not allowed to do.

Josh Summers: 01:02:19

Yeah. I thought the inclusion of attachment theory there was, was pretty helpful, for just for shifting the blame on the victim and, or the blame on the leader,

Matthew Remski: 01:02:34

Yeah. It’s a system. They’re working together. I would like people to just reflect on the fact that you have no idea who Jim Jones was. You have no idea what was going on in Chogyam Trungpa’s head, you have no idea what, what the inner life of Bikram Choudhury is like. The, what is it called, the Eisenhower Rule? What psychiatrists came up with in the 1950s where they self imposed — they’re starting to break it with Trump now — but a lot of professional clinicians, have this self-imposed rule that they’re not going to diagnose people that they’re not in clinical practice with. I think that’s a really sound principle. You don’t know, I don’t know what’s going on in Pattabhi Jois’s head. I don’t know what his internal constellation is like. I’ve spent two years interviewing Karen Rain. I feel like I know her a lot better than I know him, but I still wouldn’t presume to know why she makes choices that she does. All of that intentionality, all of that speculation on people’s internal states, what it usually does is it overshadows the fact that a crime has been committed and we can obviously set up ways of preventing it from happening again. [Correction: it’s the Goldwater Rule. Woops.]

Josh Summers: 01:03:58

I know we’re closing in on your time a bit and I do want to get into maybe the path ahead. You know, I know you hold that intention in the book of, of offering some sort of roadmap forward with better practices. So one of the things that I as a teacher, myself, and I do trainings in various yoga studios. One thing that’s come up from me is that I’ve had some studios on my schedule that still have photographs of Pattabhi Jois in their altar corner of the studio. And there haven’t been, to my satisfaction, statements of distancing and denouncing and separation and all that. And I have to say, I’m deeply grateful to you for your work because it’s helped me sort through how to engage with that. But one of the things that has come up for me and trying to talk about it with these hosts and these other studios is, it’s hard to escape a little bit the idea of or the dynamic of virtue signaling, where you kind of come off pious or sanctimonious: Look, you have this photograph up and you’re silencing victims and doing your part of an institutional enablement. And I think that’s really all important to say, but it actually hasn’t gone very well for me with these places. I get labeled as being judgmental. I’m not understanding them, not letting them handle it in their own way.

Matthew Remski: 01:05:33

You know, but you don’t have to do that work because the survivors have done it for you. Really. Like, Karen Rain and Jubilee Cook published this amazing — I hope this goes into the show notes — this amazing essay in Yoga International that the title is something like “What do survivors of sexual abuse in Yoga communities need?” And it’s like a white paper that basically lays it out and says, Look, here we are, we’re sexual assault survivors of a 20th century yoga master. And this is what happened to us and this is how we feel about what will create safety and respect, not only for us, but for students going forward. And, you know, I think anybody who reads through that and you know, there’s stuff around: don’t venerate people who are sexual assaulters or rapists. That’s not safe for the people who come to your studio. You know: you have to make a distinction between people that you love because you love them and people who are triggering to your students. I mean, that’s just, that’s basic adulting for one thing.

But anyway, their list of the things that you can do is all laid out for you. And I don’t think you have to be worried about virtue-signaling by referring to what survivors of sexual assault need. To me, virtue signaling is, you know, some sort of opportunistic self aggrandizement based upon associating yourself with you a fashionable social cause. But you’re not getting anything out of those confrontations if you’re trying to teach there.

And as far as like being judgmental goes, I mean, well, asking for basic justice and respect isn’t judgmental. What’s judgmental or perhaps the better word is just inept, is to continue to keep your head in the sand about what the person that you love did to people. You can still love him, but it doesn’t mean that you have to venerate him or say that he was somebody that he wasn’t in public terms.

You know, I think the whole notion of the veneration of the photograph is so difficult for so many people because there was an intensity with which he would gaze at them or they would gaze at him. And often that would happen within the of adjustments. And I believe that if, if in some cases, if those portraits on those altars are looked at from just the right angle, the person might go, Oh my God, actually he’s not who I thought I was, who he was after all. It’s almost as if the portrait will stay on the altar to preserve something that if it cracks will crack the entire world along with it. And that’s a tough place to be in. I would acknowledge it.

But if you’re running a public space, and people who are sexual assault survivors are going to it and they can Google Pattabhi Jois’s name and that story is the first thing that comes up… how are they going to feel safe and how were they going to feel as though you’re not somehow excusing or aiding and abetting or minimizing or just not caring about sexual assault. That doesn’t make sense. Right? If one in four women are survivors of sexual assault — and it’s probably higher than that — do you really want to almost emotionally haze or gaslight a quarter of your potential practice population? It doesn’t make any sense. My main point is that is that you don’t have to do that work because it’s already been done for you in, in Rain and Cooke’s essay. And so that’s really cool.

Josh Summers: 01:09:44

That crossed my desk a little while ago and I did very much appreciate that. I feel like if I’m going to these places,I’m coming in not as a regular teacher, I’m coming in for a workshop or a training. I feel like if I’m going to a place that still venerates put a Jois-type figure that in some ways my, my showing up is complicit with this network of complicity.

Matthew Remski: 01:10:10

That’s a hard one, right? You’d have to make some personal choices around whether you’re using that privilege, the fees that you’re getting from the training to push back against that idealization. There’s going to be a lot of calculations in there. There’s people who are at certain points in their career where they can say, well, I’m not going to work with so and so anymore, and they can make that public and that will be very, very effective. And they won’t hurt because of it financially. But, you know, I think people who are in different financial circumstances might find it more effective to preserve the relationship with their Ashtanga Yoga shala hosts than to separate altogether and to slowly encourage them to change. So, you know, those are individual choices for sure.

Josh Summers: 01:11:12

Yeah. Within the Ashtanga world in general, what reforms do movements do you see happening and what, what gives you a sense of hope?

Matthew Remski: 01:11:27

The reform so far has been strong in some areas in the zone of sentiment, rather than action. But that’s gonna take a long time. It’s not like it’s not going to happen. I’m sure. I’m sure things will improve. But when you asked me that question, I think of an amazing accountability statement made by Sarai Harvey Monk who is authorized by Sharath Jois sometime in the 2010s, something like that. And you know, she laid out this five point, “this is how my participation in this organization is complicit with this abuse history and here are the five things that I’m going to do now in my classes to make sure that I don’t carry any of those impacts on.” There has been a couple of other statements like that, but hers is a real standout. There’s a guy named Guy Donahaye, who actually was the co editor with Eddie Stern of a very popular book in 2012 called Guruji which I describe in my book, and I criticize very closely and heavily as being a hagiography of Jois that was published with the cultural knowledge of what was being left out. So, Guy is the co-editor, Eddie Stern is the other editor, but Guy has gone on kind of like this solo truth and reconciliation tear on his blog. And he’s published a lot of really beautiful pieces about that are basically, What the heck were we doing? What did we overlook? Who did we not listen to? What does Karen Rain have to say? How can I make this up to her? Like he’s doing an amazing amount of public vulnerable, accountability work.

And he recently also sponsored a petition that’s on Facebook, trying to get Ashtanga certified and authorized teachers to make accountability statements. That’s moving kind of slowly because I think there’s a lot of fear around the control that the family still has over the finances and the copyrights and the ability to practice, uh, or to teach the, the, the method, quote-unquote legally or with the validation of the family. So that’s moving slowly.

And then on the logistic or the sort of material front, there is a group that’s in formation and I think it’s called the Amayu collective. And two of its leads are Scott Johnson from London and the UK. And Greg Nardi from Orlando or Fort Lauderdale, Florida. They’re coordinating with a few other second generation of Ashtanga teachers. So it’s a young group, I think about five, and one of them isn’t a teacher, I think her name is Emma. She’s actually a women’s studies professor in southern England somewhere. And she’s a student and I think she’s also an educational specialist. I think this group of five people are putting together a kind of alternative training program to what’s on offer through Sharath Jois and KPJAYI. I don’t think that has really gotten off the ground yet. There’s a lot of aspirations involved there. I know that the group will have some challenges with diversity with inclusion and also. I would say that they probably have to do a better job of making sure that they’re professionally consulting with survivors like Karen Rain and Anneke Lucas and Jubilee Cooke. Because I think that’s essential. Any reform movement that isn’t asking Jois’s survivors exactly what to do and exactly what they need and exactly what they would have needed to keep safe is not really a reform movement at all.

Josh Summers: 01:15:43

And in Yoga at large, I know yoga is kind of like the wild, wild west of, industries. What kind of reform… I know you mentioned things like more of a consent culture in terms of adjustments and scope of practice considerations. What would you like to see, see moving forward?

Matthew Remski: 01:16:04

Well the last part of my book is written as a workbook for the yoga teacher training industry. It summarizes the analysis of the Jois event and the cult literature that I use. I try to lay out a number of tools that I think — I’m not an expert in this — but I think will be helpful as teachers, students and administrators and yoga service providers and yoga academics as well go forward in figuring out how to identify toxic group dynamics. So there’s tools in there and the tools are accompanied by personal essay questions for review. So there’s something in there called the PRISM method. There’s eight best practices for avoiding cultic dynamics. There is also, as you mentioned, a scope of practice for the yoga humanities that I think would be a good idea.

And it’s something that Yoga Alliance may adopt in part, not because I wrote it or anything, but because it’s in the air now they’re doing a renovation of their standards after 19 years. Scope of practice or defining a scope of practice for a yoga teacher is a keystone of that effort. And that’s super important because one of the reasons that Jois was allowed to be who he was is that nobody gave him any limits. He was given kind of free reign to pontificate about every aspect of a person’s life, you know, so it’s not just that he was teaching people asana, but he was also telling them to stop taking their medication or he was telling them that their back didn’t need surgery or, you know, he was giving them spiritual advice perhaps or, or what have you. It’s like the modern yoga movement has been built on the charismatic personalities that did not have a scope of practice because it was thought or they assume they could do anything. And that is about to get checked. And that’s a really good thing. Like if you’ve trained as an asana, a teacher, let’s stay in our lane: let’s not give dietary advice. Let’s not pretend you’re a marriage counsellor. Let’s not start talking about the chakras. Let’s not give psychological advice or talk about people’s medications.

Also let’s not BS about history and philosophy either because it’s becoming increasingly clear — and I want to cite my colleagues Theodore Wildcroft here for coming up with this analogy — it’s becoming increasingly clear that Yoga teachers are not physiotherapists. They’re not going to be trained to take care of your subluxated disc in your back, and they’re not going to be trained to fix your labral tear. Now that’s new. What the public is less aware of is that it’s fairly easy for your run of the mill yoga teacher to manipulate a whole class of people intellectually and then psychologically by claiming that they know more about yoga philosophy than they actually do. So one of these tools that I offer in the sixth part is: are you really clear as a yoga teacher about what the limits of your humanities knowledge is? Or are you giving people the impression that you know, what yoga philosophy says when actually very few people know what or understand the depth and breadth of yoga philosophy? So I hope those are helpful ideas. I hope that people are able to begin to look at the communities that they live in a little bit more critically, to look at the kind of leadership that they have a little bit more critically and start modelling that critical thinking.

Josh Summers: 01:20:26

I think it’s a great direction forward. I’m getting drowned out, I think, I don’t know if you can hear, I’m getting drowned out by leafblowers, lawnmowers, unfortunately. But look, it’s been great. I’ve really enjoyed talking to you and I’m really super appreciative of the work you’re doing. I know it’s tough sledding. I follow you also in the common threads and you’ve rolled up your sleeves, the knuckles are out and it’s bit of a knife fight in there, but you’re fighting the good fight. And I just want to thank you for that.

Matthew Remski: 01:20:55

Thank you, Josh. It’s a pleasure to talk with you. Great questions. Thank you.

Josh Summers: 01:20:58

Great to chat.

Update: IYNAUS Apologizes to Manos Victims; Abhijata Iyengar Acknowledges Abuse at Convention

In an email sent out to members last night, the IYNAUS Executive Council for the first time apologized directly to the women who gave their testimonies to the independent investigation into Manouso Manos. The email also details commitments to reform. Its content resonates with several of the guidelines laid out by Karen Rain and Jubilee Cooke in their recent article “How to Respond to Sexual Abuse Within a Yoga or Spiritual Community With Competency and Accountability.”

The apology coincided with a speech given by Abhijata Iyengar at the current convention in Dallas, which continues through Wednesday. By email, IYNAUS President David Carpenter reported that Iyengar

devoted 30 minutes or so to discussing her own experience being molested, stating unequivocally that sexual touch is unacceptable, telling individuals not to fear coming forward with complaints, expressing empathy for victims, and reemphasizing the centrality of physical adjustments in Iyengar Yoga and their benefits.

A transcript of Iyengar’s remarks is forthcoming. Continue reading “Update: IYNAUS Apologizes to Manos Victims; Abhijata Iyengar Acknowledges Abuse at Convention”

After Manouso: Questions for Iyengar Yoga Teachers and Leaders

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”

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. Continue reading “Facing Investigation into Allegations of Sexual Assault, Manouso Manos Goes Full DARVO. IYNAUS Is Having None of It.”

Manos Disciple Re: Manos Complainant — “She’s the only one who’s going to be hurt.”

Manos Disciple Re Manos Complainant — “She's the only one who's going to be hurt.”

On October 30th, IYNAUS announced the opening of an independent investigation into allegations of sexual misconduct made against Manouso Manos. “The independent investigation will not be limited to Ann West’s complaint. It will include other allegations covering the time period from January 1, 1992 to the present.” West’s complaint was dismissed in September, but many members felt the investigation was compromised by conflicts of interest.

IYNAUS has not suspended Manos pending the outcome of the investigation of multiple allegations, nor for making what was most likely a deceptive statement to the Ethics Committee that initially cleared him. He continues to teach.

One staunch supporter — a seemingly popular middle-aged male yoga teacher  — went to a Manos event over the past weekend, and then took to Facebook to harass and smear the complainants:

It’s rare to see two paragraphs express the black-and-white psychological splitting traits of Yogaland so acutely.

Paragraph #1 asserts that the charismatic teacher is all-good, using typically grandiose claims. (It’s never enough to say “You know there’s something about him I just like.”)

Cue paragraph #2, which must paint his detractors as contemptible.

Then — out of shame? Conviction? — the pious ejaculation of the Lord’s name seems to sweep everything away with a non-dual Cheshire grin.

It’s a familiar formula:

  1. “[Idealization of strongman.]”
  2. “I hate libtards!”
  3. “In Jesus’ name!”

The sycophantic, victim-blaming misogyny in this post isn’t new either. Iyengar himself and many others going all the back to 1990 suggested that students were accusing Manos of sexual assault because they were jealous of his skill, or didn’t like or understand his teaching brilliance.

What was new to me was DARVO flip of calling critics of Manos “Carrie Nations”.

Being Canadian, I had to look Carrie Nation up. She was a flamboyant temperance activist from Kansas jailed multiple times in the early 1900s for smashing up saloons with a hatchet after singing hymns to drinkers. She accompanied herself on a squeezebox.

The poster is saying that the assault complainants are comically uptight, hyper-religious rubes who want to deny people’s freedom for the purposes of self-promotion.

Projection much?

It’s notable that Nation was a suffragist, and opened a battered women’s shelter.

In the comment thread, the poster doubles down on the misogyny. Accusers are “shriveled biddies” on a “Witch Hunt”. One commenter wonders about comparing Manos to Kavanaugh.

The poster replies: “unlike the Supreme Court thing, the claims made by this new accuser can be shot to pieces and already have been. She’s the only one who’s going to be hurt.”

 

The poster’s vague implication of inside knowledge — going so far as to 1) falsely suggest that there’s already been a determination and to 2) predict the complainant’s downfall — is an intimidation tactic. It also rhymes with the in-group’s currency: supposed insider knowledge of Manos’s true character. Because the poster is certain about Manos, he must be certain about those who register complaints against him.

The complainant (whoever she is) is not going to be hurt. She has been hurt already, not only by whatever happened, but by the process of starting to speak about it. The poster invites followers to participate in his mockery on social media. He’s not tolerating objections. I saw the post because I was tagged by a colleague. When I clicked through, my colleague’s comment had been deleted.

The fact that we don’t know the name of the woman the poster is referring to means that the mockery is generalized to anybody who would bring a complaint. The message of the post is: anyone who complaints will be mocked.

Pay close attention to the sentence “She’s the only one who’s going to be hurt.”

Four things about this:

  1. One can almost hear the bloodlust in it.
  2. It’s false. Manos is under siege, if not by IYNAUS then certainly in the court of people who identify with Iyengar practice.
  3. The poster’s aspirational value is that Manos remains not only an expert in the “innermost workings of the hatha yoga of India”, but also invulnerable, a key feature of the “traumatized narcissist”, as described by Daniel Shaw.(1)
  4. The poster’s own vulnerability to an accusation against the object of his devotion is disowned. Both the poster and Manos must emerge from this unscathed. The complaints must therefore be erased, and the complainants punished.

About #4: the identification of the poster with Manos points to a structural dynamic at play that’s well-described in the cult literature. Researchers Lalich and Landau write that “Leaders and members alike are locked into what I call a ‘bounded reality’— that is, a self-sealing social system in which every aspect and every activity reconfirms the validity of the system. There is no place for disconfirming information or other ways of thinking or being.”(2)

Thus: the brilliance of Manos’s workshop performance confirms the humiliation of his complainants. It erases the fact-checked feature article that broke the story — and almost the community — in 1991.

The workshop didn’t deepen the paradox of a man who may have two different faces. It was proof, to the poster, that only one face — the face that smiles on him — can exist.

I don’t know the poster. His social media persona shows pride in rebellious Boomerhood, a surfer, a political cynic, a free spirit. Using cult analysis here to describe a set of behaviours does is not intended to, and cannot, label him as a cult member. This isn’t about him.

What matters is how common these dynamics can be, how they can constellate in one if not other areas of individual lives. One can be an independent free thinker in countless ways, but an abusive shill where it really counts: where one’s private devotion intersects with one’s professional legitimacy.

 

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(1) “This narcissist in real life, a myth in his own mind, is so well defended against his developmental trauma, so skillful a disavower of the dependency and inadequacy that is so shameful to him, that he creates a delusional world in which he is a superior being in need of nothing he cannot provide for himself. To remain persuaded of his own perfection, he uses significant others whom he can subjugate. These spouses, siblings, children, or followers of the inflated narcissist strive anxiously to be what the narcissist wants them to be, for fear of being banished from his exalted presence. He is compelled to use those who depend on him to serve as hosts for his own disavowed and projected dependency, which for him signifies profound inadequacy and is laden with shame and humiliation. To the extent that he succeeds in keeping inadequacy and dependency external, he can sustain in his internal world his delusions of shame-free, self-sufficient superiority.” — Shaw, Daniel. Traumatic Narcissism: Relational systems of subjugation. New York: Routledge, Taylor & Francis Group, 2014. loc. 565

(2) Lalich, Janja, and Madeleine Landau. Tobias. Take Back Your Life: Recovering from Cults and Abusive Relationships. Bay Tree Pub. 2006.Loc. 651-689.

 

Why Manouso Manos Was Suspended: Meeting Notes and Internal Yoga Journal Communications from 1989/90

Why Manouso Manos Was Suspended: Meeting Notes and a Letter from 1989/90

Recently recovered notes from a 1989 faculty meeting of the Iyengar Yoga Institute in San Francisco show that Manouso Manos publicly admitted to sexual misconduct and that fellow faculty members recommended he be suspended. Further minutes from a subsequent meeting show that the recommendation was accepted. And a letter written by Donna Farhi in 1990, addressed to Yoga Journal on behalf of the California Yoga Teacher’s Association, corroborates a 1991 article by Bob Frost in the San Jose Mercury News “West” Magazine. The letter describes more extreme misconduct previously reported.

These three documents contradict recent statements made by Manos’s spokesman to KQED:

A spokesman for Manos said the [San Jose Mercury News] West article was inaccurate, saying Manos wasn’t suspended but voluntarily left (he said he didn’t know the reason for his departure) and didn’t seek reinstatement but was invited to return. He also said Manos denied past and current allegations of sexual misconduct. He didn’t know why Manos hadn’t sought a correction to Frost’s article if he believed there were inaccuracies.

The faculty meeting notes show that a motion was tabled to suspend Manos indefinitely from all teaching responsibilities at the Institute. It passed. It was also recommended that Manos be removed from “Assessments”, “India selection”, and from his advisory role to the 1990 San Diego convention. Manos attended the first part of the faculty meeting and admitted to having a sexual relationship with a student over four and a half years. The notes record that Manos said he was seeking psychiatric help.

The faculty meeting notes line up with a May 7th, 1990 letter sent by the chairperson of the upcoming San Diego convention to a woman who had brought a complaint against Manos, alleging that he’d groped her breasts while she was in corpse pose at the end of a class in 1986. Bonnie Anthony, the conference chairperson, acknowledged that Manos had “a problem, much like alcoholism”, and was in therapy.

(Hover over to find the scroll tools at the bottom of the frame.)

IYI August 1989 Manos

 

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The faculty meeting notes are here on pages 1 and 4. Pages 2 and 3 appear to be minutes from a separate meeting held an unknown number of days afterwards. The minutes record a community-wide meeting on August 8th at which the Board’s decision to suspend Manos was announced.

According to the minutes on pages 2 and 3, a number of Manouso’s students were present at the community meeting. “Some people expressed strong disagreement with the resolution passed by the Board,” the minutes say.

Almost one month ago, the Ethics Committee of IYNAUS dismissed a sexual assault complaint brought against Manos by Ann West. In their ruling, the committee sidelined these prior allegations against Manos because they believed West’s claim was unsupported, even though she offered corroborating witnesses.

They wrote:

Although there are no official records, the newspaper article and recent statement from IYNAUS shows that Mr. MM was sanctioned in 1992 for sexual misconduct i.e., “sleeping with his students” and the case was closed after he fulfilled the required sanctions including a public apology and Guruji forgave him.

In 2014, an ethics complaint was filed by a CIYT for using inappropriate language with sexual connotations during a class. Ethics Committee reviewed it and Guruji asked MM to apologize for using the inappropriate and offensive language.

The Ethics Committee noted this past history and weighed it within the context of the current issues. The past history would have significantly impacted the nature of sanctions if there were a determination of an ethical violation beyond reasonable doubt in the present case.

The first paragraph above contains several inaccuracies. The suspension was not in 1992, as stated in this letter from IYNAUS President David Carpenter. As reported by Bob Frost (in a feature, fact-checked investigation, not merely an article) the suspension began in 1989 for incidents that went far beyond “sleeping with students”.

It appears that the current Ethics Committee accepted Manos’s version of past events. “The complaint on me from the 80s,” Manos wrote on September 9th in response to the KQED article, “was for sleeping with my students. I am not and never have been a groper or molester.”

But a letter sent by Donna Farhi in 1990 foreshadowed Frost’s 1991 report that Manos was alleged to have repeatedly sexually assaulted women in class. It features detail not included in the Frost article.

The letter is addressed to Michael Glicksohn, the then-editor of Yoga Journal. Farhi, using her former married name of Schuster, wrote it in her capacity as board member for the California Yoga Teacher’s Association. In 1995 CYTA went on to publish the industry’s first comprehensive Code of Conduct for yoga teachers. This effort was spearheaded by CYTA Board member Judith Lasater, to whom Farhi refers in the letter. Yoga Journal was the publishing arm of CYTA until it was sold and rebranded in 1998.

By email, Farhi explains that Yoga Journal had decided to refuse to publish advertisements for Manos’s courses and workshops, not only because of the IYI suspension, but because CYTA members had received three separate letters from women in different cities who described being assaulted by Manos in class.

“My best recollection,” writes Farhi, “is that the Colorado Yoga Center was not happy with this edict and had complained to YJ, and this was our response to the complaint.”

It is not the full response, but an addendum that lists allegations made against Manos, including digital rape. It also raises questions about the legal standing of touch and sexual contact in yoga learning situations in relation to California state licensing requirements of manual therapies.

Farhi’s handwritten note at the bottom of the letter refers to Manos: “When asked in August ’89, ‘I deny nothing’.”

(Hover over to find the scroll tools at the bottom of the frame.)

May 8, 1990 YJ Manos

 

 

 

 

 

Notes From the Iyengar Ethics Committee Ruling Dismissing A Recent Allegation Against Manouso Manos

How The Iyengar Ethics Committee Handled the Manos Allegation: Meeting Notes

On September 10th, the all-volunteer IYNAUS Ethics Committee met to consider an allegation of in-class sexual assault brought by Iyengar teacher Ann West against Advanced Senior Iyengar teacher Manouso Manos. They ruled to dismiss the allegation for lack of evidence.

Manos currently holds a seat on the Senior Council of IYNAUS. At least one of the Ethics Committee members is a long term student of Manos, enrolled in his three year Iyengar Yoga Therapeutics course.

The ruling, along with notes from that meeting, show that the committee glossed over past allegations against Manos. They questioned West’s perceptions of the incident, but found Manos’s explanation of his intentions plausible. One member suggested the committee punt the file to the Iyengar family in Pune.

The most recent allegation against Manos was first made public by KQED:

Ann West was performing an advanced backbend at a yoga workshop when her teacher came over and stroked her breasts and nipples, she said. He did it, she said, in a way “that could only be described as a caress.”

In the KQED report, yoga teacher Charlotte Bell makes a similar allegation, previously unreported, about an interaction with Manos in 1988. The allegations from West and Bell are similar to several others made in a 1991 investigative report by the San Jose Mercury News.

The meeting notes also document a previously unreported 2014 ethics complaint against Manos, “for using inappropriate language with sexual connotations during a class.” According to the notes, the Committee reviewed the incident and reported it to B.K.S. Iyengar, who asked Manos to apologize. Iyengar died later that year.

In 1990, Iyengar had pardoned Manos for actions later reported, or similar to those reported, in the San Jose Mercury News. This pardon reinstalled Manos at the Iyengar Yoga Institute of San Franscisco, prompting the resignation of several senior teachers, including Judith Lasater.

The four-member Ethics Committee dismissed West’s allegation primarily for lack of eyewitnesses. This was the standard of evidence despite the fact that the assault allegedly occurred in a posture in which class participants were all upside down, rolling back and forth on the crowns of their heads.

Committee members considered three pieces of corroborating evidence provided by West, but determined they were insufficient. (As in the case of the allegation brought by Dr. Ford against Brett Kavanaugh, the corroboration came from individuals West told about the alleged assault prior to taking formal action.)

The meeting notes show that committee members first decided that West’s allegation was unsupported, then reasoned that the reports of Manos’s misconduct from 1991 and 2014 were irrelevant.

“The past history,” they wrote, “would have significantly impacted the nature of sanctions if there were a determination of an ethical violation beyond reasonable doubt in the present case.”

It seems, however, that committee members weren’t clear on that history. They either didn’t read the 1991 report, or they accepted Manos’s denial of its findings.

The notes record that when asked about the 1991 report, Manos told the committee “The complaint on me from the 80s was for sleeping with my students. I am not and never have been a groper or molester.”

“Although there are no official records,” the notes echo, “the newspaper article and recent statement from IYNAUS shows that Mr. MM was sanctioned in 1992 for sexual misconduct i.e., “sleeping with his students.”

The committee is referring to a statement from IYNAUS president David Carpenter. The San Jose Mercury News article dates to 1991; Carpenter does not mention 1992. Carpenter also acknowledges that the earlier allegations included that Manos had “inappropriately touched students in class.”

The Mercury News report is more specific:

According to three separate sources familiar with the case, all of whom insisted on anonymity, Manos allegedly rubbed his pelvis against women students in a sexually provocative way as the women were doing yoga poses, touched them in private places during classes under the guise of pose adjustments, and asked certain women students individually into an institute classroom after group classes, where, behind closed doors, he performed sexually charged physical manipulations, and had intercourse.

The meeting notes show that although West’s allegation was dismissed, committee members tried to account for her experience. They appealed to a framework for sexual assault that relies upon speculating about the perceptions of the accuser and the intentions of the accused.

Committee chair Manju Vachher wrote in her ruling letter that “although there was insufficient data to prove that there was an ethical violation, we understand that while there was no intention of harm, actions can unknowingly cause pain.” To underscore the point she quoted an aphorism from Prashant Iyengar, son of B.K.S.: “What was taught (intended) and what was learned (received) are often two different things”.

The meeting notes refer to West’s “perception” ten times, and Manos’s “intention” seven times. According to the meeting notes, the subjective quality of the former made West’s allegation discountable to committee members, while the uncertain quality of the latter exonerated Manos in their eyes. “We do not have a direct or verifiable proof of his intention,” they write.

Experts define sexual assault as unwanted sexual contact with a person’s body. Many emphasize that the power differential between the two people is a key factor in assault. There are no standard definitions that rely on perceptions or intentions.

Having defined sexual assault through the framework of perception and intentionality, the committee then speculated on why West’s perceptions might be confused, and Mano’s intentions might be misperceived.

The notes speculate that West’s fear of Manos coloured her allegation, rather than being the result of the alleged incident.

One member noted that Manos “has ways of expression that can be offensive to some. [Manos] is a strong personality and students who don’t know him may take issue with some of his mannerisms, his way of expressing himself.”

“MM does have a strong teaching presence,” noted another member, “demanding the student’s attention to the practice. To [Ann West], this is interpreted as bullying and abusive and she states set her in a state of fear. This attitude would color how she interpreted his teachings and particularly any physical adjustments he made.”

Vachher’s ruling letter said that West’s allegation of sexual assault “highlights the complexities of a student-teacher relationship.”

One committee member suggested that to sort out this complexity, the committee should recuse itself, implying that Manos may hold it in low esteem.

“I think this needs to go to the Iyengars,” one member said. “My feeling is that [Manos] would benefit from council of those he holds in high regard.”

West says that she’s considering an appeal.

Manos Disciple To Manos Accuser: “If You Felt Assaulted, Please Try to Figure Out Why.”

Manos Disciple To Manos Accuser: "If You Felt Assaulted, Please Try to Figure Out Why."

An abuse crisis will often force a high-demand group to show outsiders what they inflict on insiders every day: loaded language, self-sealed reasoning, leader idealization, grandiose claims and image management techniques. If the group must admit abuse, it will show its unique harm calculus, and every emotional bargaining trick in the book.

Nowhere is it all more visible than in the abuse crisis statement. Though offered as evidence for the wholesomeness of the group, it often provides key confirmation to insiders that they are, in fact, embedded or complicit in toxic dynamics.

The abuse crisis statement I’ll examine below was posted on Facebook in response to allegations of in-class sexual grooming and assault brought by Certified Iyengar teacher Ann West against Senior Iyengar Yoga teacher Manouso Manos. The allegations were made public in a September 8th article published by KQED and echo similar allegations made in a 1991 investigative report published in the San Jose Mercury News.

None of the allegations have been proven in court. Manos did not deny the allegations when asked by investigative journalist Bob Frost in 1991, but through a spokesman he is now denying all past and present allegations, according to the KQED report.

The statement below doesn’t come from an official Iyengar Yoga representative, but from a long-time Manos disciple.

On September 12th David Carpenter, president of the Iyengar Yoga National Association of the U. S. (IYNAUS), issued an official statement. Carpenter noted that Manos was at the time being investigated by the IYNAUS Ethics Committee. He omitted mention of the fact that at least one of the committee members is a long-term student of Manos, and that Manos remains a member of the IYNAUS Senior Council. Manos is headlining an IYNAUS event on September 28th.

In a September 19th letter, the Ethics Committee informed West that they had unanimously cleared Manos of the allegations. Their ruling cited a lack of eyewitnesses to the alleged assault, which West described as having occurred while everyone in the class was upside down.

The name of the disciple has been redacted, along with some details that might be identifying.

It is important to note, however, that the disciple is a tenure-track humanities professor. High-demand groups strongly benefit when members with high social capital and credibility in the outside world can be mobilized to defend it. In this case the group benefits additionally from the use of feminist positionality to exonerate an accused assaulter.

That the disciple is a seemingly left-leaning academic shows two things:

  1. The power of group propaganda to overwhelm seemingly any level of educational training and critical thinking.
  2. The power of group dynamics to weaponize seemingly any type of discourse against victims. Typically yoga and Buddhist groups weaponize spiritual concepts against abuse victims. Here the concepts of social justice are weaponized to shame and silence. The weaponization can form a painful double bind. The victim may not only be silenced by the concept but by their own desire to endorse it.

The statement appeared in at least two places on Facebook on September 19th, the same day IYNAUS cleared Manos. The following text is copied from one of those appearances . It is presented with analysis in red.

NOTE: The analysis addresses the statement and its implications, not the writer and her intentions, or her present views. The purpose is to explore communication strategies at critical junctures in the life of a group.

Crisis abuse statements are often later regretted, as the writer gathers more information from outside of the group and the “bounded choice” (cf. Lalich) of the group loses it hold on them.

NOTE 2: Using the tools of analysis that are applied to high-demand groups does NOT label either “Iyengar Yoga” or IYNAUS as a high-demand group, but rather can help identify places where high-demand mechanisms may be at work.

The analysis includes a personal anecdote from a class I attended with Manos in February of 2017.

 

9/19/2018

To Ms. West and all in this community who are paying attention. Ms. West, Imagining what you have gone through with this weighing on your mind, I am sorry. I am sorry for what I have done as a community member to create an environment where this sort of stress could ever accumulate on you for any period of time.

This is a promising opening that suggests the disciple is familiar with listening and accountability practices such as those suggested by psychologist Jennifer Freyd in her research on “institutional courage”. 

The inviting and progressive tone positions the writer as an ally. It also, however, sets the stage for a betraying obfuscation of the power dynamics at play.

I have been a serious student of yoga since [over a decade]. I started taking classes with Manouso in [over a decade]. I have taken at least [many] of his tri-yearly intensives in San Francisco since [almost a decade ago]. As a woman, I have experienced sexism and forms of sexual assault throughout my life. I know what rape culture is, I know what institutionalized party rape is and I know what a rape apologist sounds like. As a woman, I question when and how much to #metoo. Especially in a climate where reporting comes with significant backlash.

Here the writer bravely discloses her position as an survivor of past sexual assault, expressing allyship with West. 

Ms. West, firstly, I care about your mental health. I do not wish to psychologically impact you in an unsafe way. Number two, white woman, learn how to be humble.

This incoherent paragraph, which betrays the proposed allyship, is key for understanding both the manipulative thrust of the statement and a common mechanism of high-demand group interactions.

Two sentences of presumed care — undercut by concern-trolling of West’s sanity — are followed immediately by an unexpected and improbable attack. As suggested in the anecdote below, this seems to mirror aspects of Manos’s own teaching style — and that of Iyengar’s before him — which can oscillate quickly between wrath and supposed care.

The juxtaposition and confusion of care and attack drive the formation of “disorganized attachment” bonds common within high-demand groups, through which members are caught up in a cycle of running towards the very person who harms them, in an anxious search for love. For more detail on this pioneering analysis from Alexandra Stein, see this recent article on Shambhala abuse crisis communications.

The attack sentence asks an alleged assault victim to be “humble”. Presented as advocacy for people of colour, it introduces the idea that by reporting the alleged assault to IYNAUS, West is using white privilege to grandiosely centre herself and minimize sexual assaults on women who are more marginalized. Is this what Christine Blasey Ford is doing?

West’s complaint to IYNAUS makes use of the stated purpose of the Ethics Committee. It is a paid member benefit, and does not inhibit anyone else from registering a complaint against Manos. Arguably, West might be using her privilege in such a way that inspires other IYNAUS members, of varying degrees of privilege, to also come forward. Whether this actually happens may have more to do with IYNAUS’s own inclusion policies and its valuation of whistleblowers (see Freyd, above) than whether individual women voluntarily refrain from reporting sexual assault because they are told they don’t have it that bad.

From my perspective, your position as a white American woman empowered you to construe a narrative that risks my health and wellbeing. I rely on Manouso for my life. He is my most steadfast and worthy anchor in human form. He holds a powerful lineage of healing and he has served as an honest and clear conduit for that information for thousands of students. As his student, you and I have been granted access to a very privileged space.

West is not American. She is from Britain and identifies as Roma, a marginalized ethnic minority in Europe. By email she says she “suffered from racial abuse from early childhood.”

Beyond this false assumption about West’s identity, the disciple deploys the first of many versions of Freyd’s DARVO (deny-attack-reverse-victim-and-offender). West’s allegation against Manos is positioned as an attack upon the health of the disciple.

However hyperbolic (no one relies on Manos for their life except perhaps his financial dependents) the disciple’s personal beliefs about the value of Manos’s teaching for her are a private matter.

Here however the beliefs cross over the private boundary to propagandize on behalf of the group, by repeating grandiose and deceptive claims about the method.

“Lineage” is a loaded-language term used throughout contemporary yoga marketing that implies an ancient heritage. This is a stretch in relation to the Iyengar method, which is at most only fifty years old and two generations deep. Usage of “lineage”, especially qualified by the phrase “honest and clear conduit” appropriates the South Asian concept of “paramparā” as a marker of legitimacy.

A subtext of paramparā is that “that information” it carries is presumed to be as stable and unchanging as Manos’s own devotion to Iyengar. Many senior students, however, acknowledge that the method is constantly changing. It may not be information that has been transmitted through Manos so much as the branded affect of charismatic authority, which can function by concealing as much or more information behind the veil of genius as it dispenses. The title of Manos’s current teaching tour implies that the guidance of a master is essential in this mysterious realm: “The Truth Is A Moving Target” (see poster below).

Claims of “healing” in Iyengar yoga are usually substantiated not by data but by the power of miracle or faith healing stories, such as the one Manos tells here (cue 24:00, video below) about the first time he saw Iyengar teach. Manos describes watching Iyengar treat the frozen shoulder of a woman by wrenching it repeatedly, causing her to scream. Because the woman gained shoulder mobility by the end of the class, he claims Iyengar healed her. He does not report on how she felt the next day, or six months later. 

That you felt compelled to risk my relationship with my teacher because you received confusing pressure on your form that was not to your liking and that you couldn’t figure out how to not come back to the studio is upsetting to me and the community. Manouso makes very clear that if you cannot handle the climate of the room you should leave. If you felt sexually assaulted by Manouso, please try to figure out why. You sexualized several experiences that were not intended to be sexualized and you are now centered in a conversation on “The Open Secret of Sexual Abuse.” My question to you is can you understand how your need for justice impacts my need for justice?

The construction of “you felt compelled to risk my relationship with my teacher” (emphasis added) deepens the DARVO pattern by suggesting that West’s intention in bringing the accusation was to harm the disciple, rather than to allege a sexual assault. 

The disciple then rephrases the report of the alleged assault to minimize it. The KQED article states: “Ann West was performing an advanced backbend at a yoga workshop when her teacher came over and stroked her breasts and nipples, she said. He did it, she said, in a way ‘that could only be described as a caress.'”

In the disciple’s statement, this becomes “confusing pressure on your form that was not to your liking.” 

“Confusing” infantilizes West as someone not capable of correctly interpreting the chaste genius of Manos. “Form” is a loaded-language substitute for “body” or “breasts and nipples” that vaguely appeals to yoga philosophy, suggesting something illusory or of only relative importance. If West were mature, the sentence implies, she would understand not only the mastery of Manos’s touch, but that her body was insignificant. 

Conflating the “climate of the room” with an allegation of sexual assault unwittingly sheds light upon the premises of coercion that have been normalized. Historically, the “climate” of such rooms has been one of vertical authority ascribed to the teacher, and implied consent ascribed to the student.

Despite the disciple’s opening claim of familiarity with rape culture, accusing West of not being able to figure out how not to come back to Manos’s class fails to account for  the power differential at play in the professional implications of severing ties with Manos, a Senior Council member of IYNAUS. It also fails to account for the possibility of the well-known phenomenon of trauma bonding.

Other victim-blaming statements are clear. West is accused of feeling assaulted, instead of being assaulted and reporting it. West is told to sort out that feeling. She is told she “sexualized” Manos’s actions. The disciple also claims to know Manos’s intentions.

Sexual assault is not defined by the assaulter’s intentions, nor even by the interpretation of the victim. It is, rather, defined by what actually occurs between two people: non-consensual sexual contact with or penetration of a victim’s body. Many experts emphasize that the power differential between the two people is a key factor in assault.

Similar arguments were used to deflect and minimize approximately 30 years of in-class assaults committed by Pattabhi Jois. 

Manouso is a very serious yoga student and teacher. Thank God, because he is often in charge of scores of people who have or have had serious physical injuries. Manouso guides entire classes to perform micro surgeries on their deepest injuries. In [more than a decade ago], I was told by my physical therapist that I should own to the fact that I might not ever do a backbend again. I met Manouso and have been doing backbends ever since. In 2011, my doctor said that he would not recommend a physical therapist to me since my spinal condition necessitated surgery. I did backbends this week…all because of Manouso. This is not purely a physical achievement. Manouso’s yogic technology is extensive. He manages emotional fields. Internationally, people in pain tell Manouso about their problems. Manouso consistently shows up to emotionally and physically manage more students than most people will ever consider managing. He is a dedicated and fearless leader and servant of yoga.

Again, the disciple’s personal reports of healing are matters of private belief. But the propaganda continues here with inflated generalizations and a conflation of personal anecdote with universal value.

“Manouso guides entire classes to perform micro surgeries on their deepest injuries.” Iyengar discourse is particularly fond of appropriating medical terminology. This goes back directly to Iyengar himself, whose Light on Yoga is filled with unsupported medical claims and who in later years taught “Medical Yoga” classes

Praising the value a member received from a group in order to invalidate the suffering another member experienced in the same group has been called “I Got Mine-ism“. 

“Manages emotional fields”. Anecdote: the one class I attended by Manos, and the only time I met him, was at his “Abode of Iyengar Yoga” in San Francisco. He personally invited me after I requested an interview. I was upfront about my interests, writing that I wanted to ask him his thoughts on how Iyengar and Jois reported suffering physical and emotional abuse at the hands of T. Krishnamacharya, and on the fact that Iyengar went on to verbally and physically assault many of his own students. I also said that I wanted to follow up on whether he had anything to say about the 1991 article about him.

Manos opened the class by introducing me and then verbally assaulting me for about five minutes in a loud shouting voice. His complaint centred on my exploration of somatic dominance in Iyengar’s teaching.

There were about fifty students in the room. Those I could see (I was near the back) sat bolt upright and absolutely silent. When he finished shouting, I began to respond. He cut me off and commanded the class to chant OM. Everyone complied. Then he put the class into savasana and led us through breathing techniques.

I had just been verbally assaulted and felt hyperaroused and paralyzed, but I wondered about the “emotional fields” of everyone else in that room, which Manos was willing to impact by venting personal vitriol on a stranger. It was afterwards, through the work of Stein, that I recognized the juxtaposition of fear and supposed care in the room, and its correlation with trauma bonding.

As I left the room at the end of class, a woman touched me on the arm. “I hope you had a great class,” she said, beaming and hopeful.

“Well, with a welcome like that…”. I started out sardonic, but trailed off as her face darkened. 

“It’s just that he is a hero to so many of us,” she said, moved. “And we want you to love him as much as we do.”

I understand you feel victimized and I hate that for you. I hope that you can try and understand that as a woman in America, you are surely victimized in many ways by a sexist system. However, I also need you to try to understand that as a white woman in America, your privilege allowed you not only to ruminate for years on the location and pressure of an incredibly wise and seasoned yoga instructor’s adjustments, but also to center your story without adequately assessing the impact it has on others. Manouso students all over the world are dealing with way bigger problems than those you have alleged against Manouso. Do you understand that your allegation of inappropriate groping risks my relationship with my teacher? He may now be less inclined to adjust me, a petite woman with large breasts. He may also decide the stress of teaching his American classes is more than he cares to handle. Do you understand the gravity of ramifications you have potentially set in motion by your inability to cope with your PTSD? You and I are now linked in ways we were not before. Any absence on his part as as a teacher that occurs because of you will land on me and other students who may be worse off than you. Can you acknowledge that? And the power you have here?

“Manouso students all over the world are dealing with way bigger problems than those you have alleged against Manouso” is meant to dismiss an allegation of sexual assault through harm calculus. 

The balance of the comment furthers the DARVO groove. West’s reporting of harm is framed as privileged, harmful, endangering to other students, potentially depriving them of health. West is made out as selfish for reporting her experience. In what might be the cruellest comment of all, West is castigated for not being able to “cope” with PTSD.

The open secret of sexual abuse happened to young men in the Catholic Church and men of color in prisons and women on college campuses across the nation. Women and women all over the world are being severely raped and beaten right now. Sexual abuse has also happened in the yoga community. However, there is not an “open secret of sexual abuse” in Manouso’s classroom. Rather, there is a caring and conscious community of healers and yoga nerds who are human. If what you found looked different than this to you, I invite you to explore that further by asking what in your history led to your current comfort with victimhood.

The fact that many Iyengar students have been unaware of the 1991 article means that there is by definition an “open secret of sexual abuse”.

Obviously her fellow disciples are human. The odd use of the word implies that the discussion concerns everyday foibles. High-demand groups have many caring and conscious members. This has nothing to do with how they constellate around power, or how they can be indoctrinated to normalize abuse.

The paragraph ends with a psychologization of “victimhood” as an attitude. This erases the legal meaning of “victim”, which in this case would apply to a person who had been assaulted.

I congratulate my community for having a platform for women to come forward and to discuss all the messiness that comes with a sexist society. I am upset how quickly people are to take sides on a topic where they do not have intimate knowledge one way or the other. I am honored to be a yogi among you and I am so glad that we can hold that the dynamics of power and sexism are very complex. Indeed we all need skillful action moving forward.

The statement ends as it began, with a veneer of openness, but this time larded with self-congratulation that extends to the group. It’s unclear what “platform” she’s referring to, as West was asked to keep her communications with the Ethics Committee confidential. 

After completely ignoring West’s side, labelling the allegation as “messiness”, and describing Manos in near-divine terms, she criticizes “taking sides”.

After completely shutting down West, she claims to be holding complexity along with the group, allowing her to identify as a “yogi”.

_____

 

“Betrayal of Trust”: 1991 Mercury News Investigation of Sexual Assault Allegations Against Manouso Manos — by Bob Frost

"Betrayal of Trust": 1991 Mercury News Investigation of Sexual Assault Allegations Against Manouso Manos -- by Bob Frost

This article from 1991 has been parked on my website in PDF form for almost two years, after one of the anonymous sources for it sent it to me. It article was recently featured in Miranda Leitsinger’s investigative report for KQED, which presents two new allegations: one from 1983, and the other from 2015. The journalist, Bob Frost, stands by every detail. The San Jose Mercury News West Magazine is no more; the PDF has been the only version available. I’ve had it transcribed for ease of reading. You can contact the Ethics Committee at IYNAUS at [email protected], and support survivors of sexual abuse by donating to RAINN.

Notes:

The importance of the Frost article may increase in relation to the response of IYNAUS to the new allegation. In a letter responding to the KQED article, IYNAUS President David Carpenter suggests that Iyengar’s pardon of Manos at the time was an appropriate organizational response. But it fails to cite the findings of the 1991 article in his summary of how the community dealt with allegations against Manos at that time.

Carpenter writes:

There were then two sets of allegations against Manouso Manos.  The first was that he had sexual relationships with female students outside of class.  The second was that he inappropriately touched students in class. These allegations were made before the establishment of IYNAUS, but a committee was formed to investigate the allegations. Manouso Manos admitted to sexual relationships with his students, but denied the allegations of inappropriate and non-consensual touching in his classes and workshops.

The committee presented the evidence and its conclusions to Guruji, and many teachers communicated with Guruji about the appropriate response.  Guruji decided to give Manouso Manos a second chance.  He did not expel him from the system.  But he stated that Manouso Manos would not get another chance if he engaged in sexually abusive conduct in the future.  Other remedial measures were also adopted.  Mr. Manos publicly confessed his misconduct and apologized to his students, fellow teachers, and to his wife at the 1990 U.S. Iyengar Yoga convention. Restrictions were imposed on his teaching for a period of time.

This statement contradicts Manos’s statements to KQED, made through a spokesman. Leitsinger writes:

A spokesman for Manos said the West article was inaccurate, saying Manos wasn’t suspended but voluntarily left (he said he didn’t know the reason for his departure) and didn’t seek reinstatement but was invited to return. He also said Manos denied past and current allegations of sexual misconduct. He didn’t know why Manos hadn’t sought a correction to Frost’s articles if he believed there were inaccuracies.

Frost gives more detail about the events to which Carpenter refers:

Allegations of sexual improprieties caused the institute to suspend him as a teacher in October 1989. Sources say that “many” allegations against Manos have been reported in letters and phone calls to the institute in the last two years. The charges have been reviewed by at least a dozen people at the institute. The misconduct is said to have occurred both at the institute and in yoga workshops Manos has given around the country. No police charges or lawsuits have been filed against Manos.

According to three separate sources familiar with the case, all of whom insisted on anonymity, Manos allegedly rubbed his pelvis against women students in a sexually provocative way as the women were doing yoga poses, touched them in private places during classes under the guise of pose adjustments, and asked certain women students individually into an institute classroom after group classes, where, behind closed doors, he performed sexually charged physical manipulations, and had intercourse.

 

— MR

 

Betrayal of Trust: Spiritual force encounters human passions as a sex scandal erupts in yet another New Age community.

By Bob Frost

San Jose Mercury News
West Magazine
May 26,1991

Reprinted with permission.

[Original source.]

YOGA is the most powerful force in the universe, according to the most prominent yoga teacher in the world, B.K.S. Iyengar of Pune, India.

On the purely physical plane, its devotees say, yoga can enhance personal energy, reduce stress and ease such problems as lower back pain. A deeper yoga practice can be profound therapy, as serious an investigation of one’s life as Freudian or Jungian analysis.

Here’s how the therapeutic process might unfold. A prospective student, watching a yoga program on Channel 9, decides to get out of the chair and learn a few yoga poses, known as “asanas.” There are about 200 asanas in hatha yoga. The point of doing them is to relax and balance the body.

They range in difficulty from the apparently simple triangle pose, which involves spreading the feet and twisting the trunk; to the more intricate headstand; to postures that take years even to attempt, where the arms point north, the torso twists south and the legs fly off toward Bombay.

After a few weeks of watching classes, the student heeds the advice of the TV teacher and attends a local class or takes a private lesson. A live teacher is vital to yoga.

Teachers are trained to help each individual body adapt to the rigors of a pose. Often, a feeling of trust develops between teacher and student; this contributes significantly to the learning process.

The first months of yoga can be a wonderful time; after years of stiffness, students begin to feel what it is to have a relaxed, balanced, flexible body. It’s exciting. It’s also scary, because the psychic armor of a lifetime is being softened. The personal guidance of a teacher can help focus the excitement and allay the fear.

Progress usually slows after the first few months. The process of softening and unfolding becomes more subtle and gradual. Some students get discouraged and quit; any others level off their practice and are content with feeling better. But some students stick with the discipline, and for them, the teacher becomes indispensable — keeping their spirits up over the difficult years of daily practice, teaching the seemingly infinite subtleties of relaxing and opening, demonstrating a belief that one’s true self, one’s core self is OK. Demonstrating, in short, the value of trust.

SOMETIMES things go wrong. Occasionally, the relationship between teacher and student is betrayed.

A leading teacher at the Bay Area’s foremost yoga school has admitted publicly that he engaged in sexual misconduct with female students. Among several allegations against the teacher, Manouso Manos, 39, are charges that he fondled female students during classes. Manos said at a yoga convention last June that he had “disgraced” himself.

The case has been kept under wraps by the yoga community; this article is the first disclosure of it to the general public. Some yoga teachers and students are outraged not only by the sexual misconduct, but also by the subsequent unwillingness of the yoga world to disclose the case to the general public. They question the decision made last October by the school, the Iyengar Yoga Institute of San Francisco, to allow Manos back to teach classes open to members of the public who have no knowledge of his alleged misbehaviour.

“I was sexually abused by my father as a small child,” says Stephanie Lawrence, 46, an artist and yoga student living in Mill Valley. “I came to the San Francisco Iyengar institute six years ago to heal those wounds. Fortunately, I did not study with Manouso when I first came to the institute; had I been molested in a yoga class, it could have easily re-enacted the molestation I suffered as a child, and the result could have been psychically disastrous.”

Some observers believe this case also points up fundamental flaws in the Iyengar style of teaching yoga. That style, following the ideas of B.K.S. Iyengar, is the leading instructional method for yoga in the United States today, with about 500 teachers. There are some 100 Iyengar schools around the country.

The allegations against Manos are also a reminder that a series of sex scandals has plagued the spiritual/New Age community in the United States in recent years. They raise again the question of what constitutes appropriate behavior between men in positions of power or influence, such as teachers, therapists and gurus, and women who are their students, patients and followers.

SINCE October, at least five teachers at the Iyengar Yoga Institute of San Francisco have resigned to protest the school’s handling of the Manos case.

The school, located on 27th Avenue in the city’s Sunset District, is the Harvard University of yoga, home base for many of America’s leading instructors and a mecca for students from around the world. The school’s showpiece is its respected teacher-training program. The non-profit institute is licensed by the state of California as a vocational school.

Manos has for years taught well-attended classes at the school, and conducted workshops around the country.

Allegations of sexual improprieties caused the institute to suspend him as a teacher in October 1989. Sources say that “many” allegations against Manos have been reported in letters and phone calls to the institute in the last two years. The charges have been reviewed by at least a dozen people at the institute. The misconduct is said to have occurred both at the institute and in yoga workshops Manos has given around the country. No police charges or lawsuits have been filed against Manos.

According to three separate sources familiar with the case, all of whom insisted on anonymity, Manos allegedly rubbed his pelvis against women students in a sexually provocative way as the women were doing yoga poses, touched them in private places during classes under the guise of pose adjustments, and asked certain women students individually into an institute classroom after group classes, where, behind closed doors, he performed sexually charged physical manipulations, and had intercourse.

When he was informed that the specific allegations made against him would be cited in this article, Manos declined comment other than this written statement: “Though there are inaccuracies in the statements made in this article I do recognize the gravity of the subject matter. I urge anyone who is involved in a relationship that may be inappropriate (incest,employer-employee, minister/rabbi-parishioner, therapist-patient, teacher-student) to seek outside help and guidance.”

The director of the institute, Mary Peirce, did not respond to repeated requests for comments.

Accusations of sexual contact between Manos and students first surfaced in 1987. Confronted with them, Manos promised an institute representative he would not repeat the offense. In the late summer and fall of 1989, instances of sexual contact were again reported, and he was suspended as a teacher that October.

In the course of meetings and interviews about the case, Manos apparently never declared that he was innocent of charges of sexual misconduct. The master and mentor of the San Francisco Iyengar school, B.K.S. Iyengar, reviewed the allegations last year and discussed them with Manos. Iyengar, who had the authority to lift Manos’ teacher certification or impose other restrictions, decided action was not warranted and asked the yoga community to forgive Manos. The school’s board voted to reinstate him in October 1990.

One of the leading yoga teachers in the United States, Judith Lasater, then resigned from the institute’s board of directors because, she says, “I did not want to be associated professionally with such behaviour.” At least four other teachers – Jennie Arndt, Toni Montez, Donald Moyer and Mary Lou Weprin – resigned in protest from the school’s teacher training faculty.

A STUDENT who made an allegation against Manos agreed to describe her experience on the condition that she remain anonymous. The incident, she says, took place in 1986 in a city where Manos had gone to give a workshop.

“He had been very flirtatious with women in the class — touching women he didn’t know well, putting his arm around their waist and so on. This bothered me a little; it set a strange tone for the class.

“At the end of the class we all lay down in Savasana.” (This is the traditional last pose of Iyengar sessions. Students lie on their backs, close their eyes, breathe in a measured way, and deeply relax for about 10 minutes.) “He came by and put a block under my shoulders.” (A standard yoga procedure to elevate and open the chest.) After about three minutes he came by and put his hand inside my leotard and, basically, gave me a breast massage.

“It made me feel horrible. I didn’t know what to do. It scared me. I didn’t know if I had done something to bring this on; all the victim’s guilt and shame, ‘Am I responsible? Am I at fault?’

These thoughts went on for two minutes. I then said, ‘That’s enough.’ He said, ‘Oh, sorry’ and walked away. I didn’t talk about it to him afterwards. I felt ashamed and embarrassed – mortified, actually.

“I carried guilt around for along time, and the feeling that I should have stopped it immediately, and maybe I had done something to cause it–but I hadn’t.

“One of the reasons it was so hard to accept was that it had been done in the context of yoga. Yoga is a thing we turn to in order to begin opening our bodies; there needs to be that element of trust there because it can be a very vulnerable experience.

“It went on for two minutes because I was in shock, basically. It took me that long to realize what was happening and to realize it was wrong – I had crazy thoughts like, ‘Oh, this is the way they do yoga in California, where he’s from, and if I react he’ll think I’m uptight about my body.’ He was the teacher, after all; students really abdicate a lot of power to teachers. I’ve had many thoughts since then about what I should have done – instantly get up and say, ‘Get your hands off me, you pig!’

“I didn’t report it right away because I was ashamed and embarrassed, and felt guilty, thinking I would be judged and not believed. It was easier to go on and forget about it and it wasn’t as if I had been raped.

“I felt like I was the only one it had happened to; when I heard that it had happened to others I thought I could come forward and be believed.”

MANOUSO Manos, who lives in San Francisco, is a native of the United States. He became prominent as a yoga teacher in 1984 after successfully organizing and managing the first national Iyengar convention, in San Francisco. He is perceived as B.K.S. Iyengar’s “right-hand man” in America and as one of the master’s “star teachers.”

As a forceful advocate for Iyengar’s yoga and organizational ideas, Manos came into serious conflict with others in the Iyengar circle who were more inclined to a flexible approach. The conflict also colored the institute’s handling of the allegations against Manos, according to one teacher. “When we spoke out against the school’s handling of the sexual misconduct matter, we were accused by some people of waging a personal vendetta against Manouso,” the teacher says. “Our objections to his conduct were discounted on the grounds that we had personal grudges.”

Iyengar, 72, is “widely regarded as the world’s leading exponent of hatha yoga,” according to Yoga Journal. (There are several branches of yoga; hatha yoga is the branch concerned with physical poses. In addition, hatha yoga students learn meditation and various breathing exercises.) Iyengar’s Light on Yoga, published in the mid-1960s, is considered a modern classic in the field. Iyengar’s regal demeanour, vigorous air and fervent teaching style have earned him the nickname “Lion of Pune” (pronounced poo-nah). After becoming known in India as a yoga master, he attracted attention in the West in the mid-1950s as a yoga tutor of violinist Yehudi Menuhin, who grew up in San Francisco. (Menuhin’s mother, Marutha, lives in Los Gatos.) A grateful Menuhin gave Iyengar a wristwatch inscribed “To my best violin teacher B.K.S. Iyengar. Yehudo Menuhin, Gstaad, Sept. 1954.”

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.”

The fact that no charges or lawsuits have been filed against Manos has helped keep the case contained within the yoga community. But there are other reasons for the community’s silence on the matter. Yoga teachers don’t know how Iyengar will react to presentation of the case to a broader public. Teachers do not take lightly the prospect of displeasing Iyengar. The Iyengar institute may also be concerned about losing students, especially because it has experienced financial problems in the past year.

Iyengar said he does not believe some of the the charges against Manos, but insisted that Manos has become a “changed man” who will not repeat his previous actions. Manos is “not the same person” today as a year or two ago; he is “transformed,” Iyengar said.

Asked how he was able to judge this, Iyengar replied, “I trust him. I trust his words. I have taken an oath from him. He told me he had lost so many others but he did not want to lose me. I told him that I can forgive once but not twice.”

But is he not in fact forgiving Manos twice, because of allegations that were reported in 1987, followed by the surfacing of allegations in ’89?

“No,” Iyengar said. “I never knew about 1987. Nobody told me in 1987. I was only informed later.”

Iyengar said he views the Manos case as an opportunity to “teach one and all” the importance of high ethical conduct in yoga: “This is a stepping stone for others to follow. I see it from this angle, as a learning experience.” Ethical conduct, he continued, is a paramount concern of his.

When he was asked if, as some sources claim, he believes Manos was seduced by some of the women, Iyengar said, “Yes, naturally. Unless a woman shows willingness, the man will not act.”

Does even strong temptation excuse such behaviour on the part of a yoga teacher? “Man is weak; forgiveness is what is important. Did not Christ forgive many people?”

When she was told of Iyengar’s doubts about her veracity, the student whose allegations are quoted above said, “Well… I’m sitting here trying not to scream or cry. It makes me want to forget about ever doing Iyengar yoga again.”

“I BEAR MANOUSO no ill will,” says Linda Cogozzo, managing editor of Yoga Journal magazine and an 11-year student of Iyengar yoga. “But thus far there has been no attention paid by the yoga community to what I believe are the key issues in this situation: the misuse of power and the betrayal of a student’s trust by a teacher.

“The emphasis in the community, from Iyengar on down, has been on forgiving Manouso. No one has talked at all about the women involved. And this makes me wonder what representation and value I, as a woman, have in the Iyengar community. I’m thinking not much.”

Others in the yoga community feel the case has been dealt with properly. Lolly Font, owner/director of the California Yoga Center in Palo Alto, says the situation “has been a very good thing for Manouso. I think he’s learned an awful lot from having to come clear and admit to what he’s done.” Font said she takes classes regularly from Manos and considers his teaching on par with the best she has experienced.

Betty Eiler, owner of Yoga Fitness in San Jose, considers the Manos case “water over the dam.” She adds, “Nobody, really, has a completely clean slate in their lives. Manouso has suffered greatly over this: he’s paid his dues.”

But many agree with the teacher who says, “I’m disgusted and disillusioned. This even is like a festering wound that has never been cleaned out. It’s still dividing the yoga community in the Bay Area, and since this area is the center of yoga for the United States, it’s dividing the community nationally, and in fact internationally.”

Although many teachers say Iyengar should not be blamed for Manos’ alleged misconduct, others, probably a minority, believe he must share in the responsibility. An experienced teacher said, “Mr. Iyengar can be physically abusive when teaching. He sometimes slaps students, or hits them in the head or kicks them, as a way of ‘creating awareness,’ of saying, ‘Hey, wake up!’ And he can be verbally abusive, calling people ‘stupid.’ Not all people, and not all the time. I have come to view Iyengar’s physical abuse as related to Manos’ sexual abuse. If Iyengar doesn’t respect people’s physical integrity, if he crosses physical boundaries, it creates a climate where sexual abuse can occur.”

Larry Hatlett, co-director of the Yoga Center of Palo Alto, disagrees. He does not see how Iyengar’s style could have led to Manos’ alleged misbehaviour. “I think it’s Manouso, period,” Hatlett says.

For his part, Iyengar denies that he is aggressive. “I do not think that word is accurate. I am intense. I am intense because it is important, the work that we do. Why waste time?”

THE WORD “GURU” has roots in Hinduism. In the strictest sense of the word, a guru is someone “enlightened,” profoundly spiritual and close to God; today, the word is often used by various disciplines to describe any revered teacher/leader/guide.

The very first Indian guru to get widespread attention in the Western mainstream press, the Maharishi Mahesh Yogi, got caught up in charges of taking advantage of the guru-devotees relationship.

Several Beatles biographies say the group got fed up with the Maharishi in 1968 because they felt he was conducting an illicit romance with one of his female disciples. The Maharishi has apparently never commented on the matter. The Beatles did make a comment–their bitter song “Sexy Sadie” was originally titled “Maharishi.”

Sexual misbehaviour is an extremely delicate topic in the U.S. spiritual/New Age community – in part because it seems to occur so often, especially among American devotees of Eastern religions. In the November/December 1990 issue of Yoga Journal, Katharine Webster writes, “Sexual contact between gurus and their American disciples is not a new or rare phenomenon. Over the past 15 or 20 years, numerous spiritual teachers have admitted to, or been charged with, having sexually exploitative relationships with their female students.”

In the 1980s, the Zen Center of San Francisco was hit hard by a sex scandal involving its leader, Richard Baker. The centre has rectified its problems. Also in the ’80s, revelations about the sexual conduct of Swami Muktananda and Eknath Easwaran, among others, generated controversy.

One of the latest cases involves Swami Rama, guru of the Himalayan Institute of Yoga Science and Philosophy. The institute, a huge enterprise based in Pennsylvania, is a hub for East Coast spiritual seekers, with a publishing company, scientific lab, yoga teacher-training program and health clinic. Writing in Yoga Journal, Katharine Webster describes allegations of numerous instances of sexual misconduct by Swami Rama. The Himalayan Institute has not publicly responded to the charges.

Dr. Peter Rutter, a prominent San Francisco psychiatrist and Jungian analyst, said, when interviewed for this article, that he knows personally and “conservatively” of about 250 victims of sexual misbehaviour in U.S. and British communities that study and practice Eastern religions. These 250 include his patients, people who have attended his workshops and people who have writ- ten to him.

In his well-regarded book Sex in the Forbidden Zone, Rutter discusses the issue of sex between men in positions of power or influence and women who come to them seeking guidance.

“The forbidden zone,” he writes, “is a condition of relationship in which sexual behaviour is prohibited because a man holds in trust the intimate, wounded, vulnerable or undeveloped parts of a woman. The trust derives from the professional role of the man as doctor, therapist, lawyer, clergy, teacher or mentor, and it creates an expectation that whatever parts of herself the woman entrusts to him (her property, body, mind or spirit) must be used solely to advance her interests and will not be used to his advantage, sexual or otherwise.

“Under these conditions,” Rutter continues, “sexual behavior is always wrong no matter who initiates it, no matter how willing the participants say they are. In the forbidden zone the factors of power, trust and dependency remove the possibility of a woman freely giving consent to sexual contact. Put another way,the dynamics of the forbidden zone can render a woman unable to withhold consent, and because the man has the greater power, the responsibility is his to guard the forbidden boundary against sexual contact no matter how provocative the woman.”

The four major “talking” therapy groups – psychiatrists; psychologists; marriage, family and child counselors; licensed clinical social workers–all forbid relationships between therapist and patient/client. And in January 1990, California enacted a law making it illegal for a psychological therapist to have sex with a patient. Seven states currently have such laws. Yoga teaching, while considered by many a therapy, does not fall into the framework of the laws.

As noted, no charges or lawsuits have been filed in the Manos case. “It’s difficult for women to come out with these charges publicly,”Rutter says. “It’s a terrible ordeal, requiring them to make public the most personal, intimate aspects of their lives, which they would not have to undergo had there not been a violation of the relationship in the first place.

“There’s tremendous risk for them. If they speak out they’re often punished within a community, or blamed. People in the community might say initially that a charismatic man ‘couldn’t possibly have done such a thing.’ The next step in the denial process is ‘Well, he may have done it, but he was seduced.'”

As Katharine Webster writes in Yoga Journal, ‘The followers of ‘enlightened’ men are usually reluctant to find fault with them, since to do so could invalidate the students’ own years of study and devotion. Instead they deny the experience of the ‘unenlightened’ women who are the guru’s victims.”

“Personally,” Rutter says, “I am in favor of women going public with such charges. I think they have more to gain than lose if they do.”

Rutter adds that today, within some professions, such as therapy, there is “universal” condemnation of sexual contact. In other professions, such as teaching, there is only “a gradually growing awareness of the problem.” A number of universities have passed internal rules making teacher-student sexual contact illegal. The model rule in the academic world, Rutter says, is a University of Iowa edict that states in part, “Voluntary consent by the student in such a relationship is suspect, given the fundamentally asymmetrical nature of the relationship.”

WHY do sex scandals keep happening in the spiritual/New Age community?

There is, of course, sexual misbehaviour in corporations, volunteer organizations mainstream religious groups, professional and collegiate athletics. And many spiritual/New Age gurus and teachers conduct themselves impeccably, without a breath of impropriety.

But in this community–especially among Western followers of classical Eastern religions–there are unique and potentially volatile dynamics at work. These have to do with the exalted status of the guru/spiritual teacher, and the spiritual hunger of many people in the West.

Followers sometimes initiate, or welcome sex with gurus and teachers because they believe that sex under such circumstances is an especially life-enhancing thing to do, a way to be permeated with the guru’s enlightened essence.

“A woman might try to see it as a positive experience,” Peter Rutter says, “but in 99 percent of cases, that veil of illusion sooner or later falls away and the woman realizes she has been terribly abused and exploited. This might happen five minutes later or 20 years later.”

A central reason the woman eventually feels exploited, Rutter believes, is that the experience is a reinforcement of one of the most degrading things she’s heard (directly or indirectly) about herself. “Sex is all you’re good for.” When such message comes from a trusted guru or spiritual teacher in the form of a sexual episode, Rutter says, it is especially painful and damaging–”it strikes at the heart of her psyche and soul.”

Ganga White, president of the White Lotus Yoga Foundation in Santa Barbara, identifies “an amazing spiritual gullibility among those of us in the West.” Westerners may have a hard time differentiating authentic spiritual leaders from those prone to exploitation, he says, because we have a different way of judging things – a way of judgment based on materialism. “Maybe we see spirituality as an accumulation of things – accumulation of merit, knowledge, power – rather than what it really is: a subtle process of inner opening and understanding.

“The question,” he continues, “is not why so many spiritual leaders have fallen; the question is, who says they had risen to a state of true enlightenment in the first place? Somebody can be the head of a big organization and write books and have a lot of centers, but they may not be any more evolved than you or I. We’re duped or mesmerized by a person’s possessions – possessions of knowledge, charisma and so forth. These are not necessarily indications of a higher awareness.”

There doesn’t appear to be an easy, sure-fire way to find authentic spiritual guides not prone to sexual, financial or philosophical exploitation. Indicators of authenticity, says White, are “love and compassion, and an absence of the ‘Me’ – an absence of ego and self-centeredness. What I suggest to people is, accept teachers who start setting you free right beginning, not one who ask you to sit at their feet. There’s a difference.”

Donald Moyer, one of the teachers who resigned from the San Francisco Iyengar institute, says, “The question is, how do we take a practice like yoga, from a culture, India, accustomed to hierarchy and dealing with power in a different way, and bring it to the West, and avoid lapsing into some sort of patriarchal throwback? Westerners, when they first are attracted to Eastern though, sometimes tend to put down all Western attitudes. We need to be able to see the value of our own contributions – democratic values, psychological understandings,and developing a sense of personal responsibility for our actions.”

“The problem is not yoga,” says yoga teacher Arthur Kilmurray. “Yoga is a process of purification that stirs things up within a person. How those stirred-up issues are dealt with is a function of such things as the culture, the times we live in and how an individual is able to deal with the issues.”

Stephanie Lawrence of Mill Valley says that she is doing yoga exclusively at home these days. She quit going to classes because of what she terms a “humbling attitude” exhibited by some male yoga teachers. “The cumulative effect of many years of studying yoga led me to feel that I had handled some integral part of myself over to some of the teachers, that I had allowed myself to be humbled by them, and forgotten that I was my own best teacher.

“I think that climate may be due to a kind of passivity among women that’s confused with surrendering, a word that is often used in yoga. When women can’t stand up for themselves, are passive in that particular way, then that passivity is almost handing the power to the teacher to do what he wants with them.”

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BOB FROST is a contributing writer for West.