“Feminist-Informed” Ashtanga and “Trauma-Informed” Kundalini: How Cultic Deception Can Harm Academics and Therapists
November 15, 2018
Interim Shambhala International Board Swears Religious Oath to Leader Accused of Sexual Assault
November 28, 2018I was honoured to be contacted by Giada Consoli with the following questions related to her graduate work on contemporary yoga culture. She is an Ashtanga Yoga practitioner and works as yoga teacher, naturopath and Bach Flower therapist in Rome, Italy. She has attended the Master in Yoga Studies at the Ca’ Foscari University in Venice. Some of this discussion will be included in her final thesis, which is titled:
How Yoga Ruins Your Life: Body politics, Dispositif, Counter-Dispositif.
(You can listen to/view a reading of this post here, on my Facebook author’s page.)
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Giada Consoli:
In my research on contemporary yoga, I’m analyzing the concepts of biopower and biopolitics, how power constructs and defines subjects, and how the body, as a social artifact, incorporates power dynamics but can also be a place of resilience and resistance.
I’m looking at the concept of dispositif, both in Foucault and Agamben, as everything in our life as modern consumers which captures, controls, determines and models our gestures, behavior, opinions, discourses.
My main question is if yoga can still have a countercultural potential, if we can consider it a tool of individual and collective liberation or if, as a consumer culture product, a multimillionaire industry, it is just another way to reinforce the status quo, another type of social control developed by neoliberal governments.
Matthew Remski:
This is such a rich area, and I’m so glad you’re diving into it! I believe contemporary yoga can only benefit from more and better discussion about its most painful paradoxes, all sharpened by the fact that its growth arc and the rise of neoliberalism are inseparable.
As the sign of a globalized product with ever-more tenuous relationships to its wisdom roots, the term “yoga”:
- promises an equitable space of community gathering, yet too often spiritualizes continued class and racial segregation;
- promises a renewal of bodily agency, but too often delivers a more sophisticated form of objectification;
- promises empowerment through exquisite messages of inadequacy;
- promises authenticity but too often demands you perform it;
- promises self-inquiry, but too often delivers self-surveillance;
- can deploy a language of feminism to reinforce gender essentialism;
Etc., etc.
In short, the stretching and twisting too often embody the contortions of co-optation. The deep breathing can become a strategy for acclimatizing to stresses that yoga as a culture too often only pretends to resist.
In reading your fascinating intro, two definitional points come to mind straight out of the gate, which you’ve probably considered, so I hope you forgive me for making them explicit.
First I think we have to speak of “the body” under neoliberalism in the radical plural, lest we replicate its own false premise of equality. There are so many bodies. In neoliberalism we are constantly asked to believe in the even playing field of a fantasized freedom, where some idealized body, unmarked by race or class, gallivants through the duty free.
Lululemon published a blog in 2011, during their Ayn-Rand-and-yoga-pants campaign. They wrote:
Think about it: we are all born with magical machines, aka human bodies, able to think, jump, laugh and run . . . . We are able to control our careers, where we live, how much money we make, and how we spend our days through the choices we make . . . many of us choose mediocrity without even realizing it.
They use the plural, but they’re only talking about one body. The narcissistic body that believes it is everywhere and everything. This homogenization is crucial to be aware of in yoga discourse, which often uses notions of oneness as aspirational fodder.
This is only one of the ways in which the global yoga industry spiritualizes neoliberalism’s greatest lie: that all bodies possess equal potential and therefore are equally liable to self-caused failure and shame.
As white interlocutors, we have to foreground the fact that bodies of PoC, for instance, incorporate power dynamics and express resilience in ways that we aren’t able to imagine. The diversity and intersectionality of trauma loads would be another example.
Secondly, my personal and research background is in cult studies. I can’t help but to view neoliberalism as a macro-cult within which more tightly organized micro-cults flourish under the tyranny of aspirational charisma. All cults run on deception, and the deception of the macro-cult is that its leaders in deregulation tell citizens that they can be free if they gladly accept policies of economic and environmental coercion. As micro-cult leaders, Tony Robbins or John Friend tell students that they are free if they gladly undertake practices of indoctrination, which, paradoxically, can feel euphoric.
But — has anyone developed this stuff, consciously? Is there intentionality here? I don’t think so. I can’t see a conspiracy of governments or leaders to implement yoga or mindfulness practices as a means of social control. When you study cults you quickly realize that groups that want to concentrate power simply do whatever works. There’s a lot of trial and error involved. If yoga both expands and spiritualizes neoliberalism, there may be the cold calculations of a few sociopaths at play, but mainly it’s happening through the unconscious biohacking that comes from doing whatever we must to make ourselves feel good within a high-stress landscape, while disowning shame and responsibility.
The genius of neoliberalism is that it makes self-control and self-monitoring into a virtue because it really does offer — unequally and unpredictably — addictive doses of pleasure. It doesn’t need a puppet master: it teaches us how to pull our own strings.
Giada Consoli:
Can we read yoga, in its current commodification, exactly as another kind of dispositif which trains and manages our bodies and minds according to the logic of neoliberalism? Most of all, do we have any counter-dispositif?
Matthew Remski:
I’m more familiar with the term habitus, which I think is getting at a similar thing, but narrowed down to the felt sense. I understand it as somatic contagion. As in: what does it feel like, in our diverse bodies, to walk into a room filled with ballet dancers? Poker players? Rappers? MMA fighters?
When I close my eyes and imagine myself walking into a yoga room, I absolutely have an entrained felt sense that overtakes my body. I straighten up, I slow my breath, I soften my eyes into what feels like equanimity but might also be dissociation, with a touch of disdain. I want to feel and appear to feel as though I am self-contained and self-sufficient. I also really want to radiate humility, which isn’t very humble at all.
Beneath all of that poise is the memory of a threat: if you don’t perform well, you will be punished.
Iyengar’s Tadasana has inspired millions of people to stand taller. But it has done so, I believe, by resonating with and spiritualizing the anxiety of impending punishment. Many of us may be of that younger generation in which we do not have the bodily memory of the corporal abuse that deeply impacted his relationship with his teacher. But it’s in the air, nonetheless, sanitized to feel like it’s something we want.
How does it work? There’s a direct line from the self-protective / anal-retentive postural detailing of Iyengar — presented as “awakening every cell”, but carrying a distinct hypervigilance in relation to both home-grown and colonial violence — and the performance of self-worth carried out by someone like John Friend.
When Friend asked his students — many of whom became pyramid scheme members — to “open to grace”, this was to be embodied through spinal extension and a Mona Lisa smile. He was taking the lessons of his teacher, Iyengar, to the next level of performance and commodification. He made Iyengar All-American. He turned postural discipline into an emotional prosperity gospel for those who already had money.
Back to the intersectional piece for a moment: I’m fantasizing about all of these sensations in relation to walking into a white, dominant-culture, gentrified, commercial studio. The design, colour palette, and finishes are all shaping my body into a performance of self-worth.
But this is not the totality of the yoga space. I don’t feel this way when I enter a room of yoga people at the Yoga Service Council. They can slouch a bit and smile more broadly, and make warm (not intrusive) eye contact. I’m not queer or trans but when I am around my queer and trans colleagues I feel a tenderness overtake my body that I believe is emanating from the struggle and exhaustion and persistence that flows through their bodies. That melts my armour a bit. I say this knowing that their struggle has not been for me, but despite me.
And when I talk to women like Maya Breuer and Jana Long, they tell me about hosting the Black Yoga Teacher’s Alliance convention, and how it sometimes reminds them of gospel church. I haven’t been there, but I’m imagining that that is outside of my familiar, whiter space of sealed-off individualism. I imagine a lot more eye contact and dancing and smiling than I’m comfortable with. Some people smile so broadly and openly it seems to come from knowing that connection rather than power is the only thing we can really store up.
So yes, I think there are spaces of counter-habitus, if you’ll indulge my substitute term. These spaces are less commercial. They are made by people who needed to make them, and organically made them, as part of their resistance practice. Very clear examples are provided in the spaces that are anti-ableist (which may eliminate most mainstream forms like Ashtanga and its derivatives). Like, when you walk into Jivana Heyman’s room as he teaches Accessible Yoga, you are explicitly plucked out of the dissociation and bodily anxiety of the dominant culture and invited into a place where, as their t-shirts (designed by Amber Karnes) say: Outer ability ≠ Inner peace.
Giada Consoli:
How can we challenge — if we can — the logic of neoliberalism from the inside out and experience yoga in a way that is different from the mainstream ‘face’ of the yoga industry?
Matthew Remski:
I tell my YTT students to take less pictures, get trauma-sensitive training, and get involved with yoga service organizations. The basic message is that yoga is not something to perform or perfect so much as it is something to share.
“From the inside out” is a crucial phrase. It points us to what neoliberalism and its technologies function to amputate and deaden: interoception. In a world of spectacles and surfaces, we are asked to continually externalize. I think yoga is a charged practice in part because we know we’re supposed to be doing the opposite of what its visual marketing tells us it is.
In yoga as everywhere else, we are often being told we must look a certain way, arrange ourselves in a more orderly or symmetrical or correct fashion, display more flexibility or “openness” or vulnerability. These performances can be meaningful. They can move us. But at the same time we suspect that we should be doing it all with our eyes closed. We know we are performing something that bodies cannot show, but must show nonetheless in order to be believed or to be marketable.
There is tragedy in this conflict, and I think tuning into that tragedy is a real starting point. We’re in a performative culture, and yoga offers a rich vocabulary for either giving that performance gravitas, or tricking us into thinking we’re doing something special. In a way, I believe some of us are trying to gild the lily, to find spirituality in places where it goes to die. Perhaps after enough performance, and all of the stress injuries it causes, we have no choice but to turn inside.
Giada Consoli:
Looking at the current yoga landscape, we find a kind of separation: the yoga industry on one side and those who want to distance themselves from it on the other. There is a growing discussion on the blogosphere. Many refer to a lost of authenticity and purity of yoga, others are striving to challenge the dominant power dynamics in the yoga world, making yoga accessible for marginalized and discriminated communities. I’m thinking about the work of non-profit such as Off the Mat, Into the World, Race and Yoga, Decolonizing Yoga, Yoga Activist …How do you read this situation? And what do you think about the connection between yoga and activism, yoga in service of social justice, does it work? Is it a real alternative?
Matthew Remski:
Be Scofield, who founded Decolonizing Yoga, has argued convincingly that there are no dependable correlations between any spiritual practice and progressive, anti-oppressive citizenship, and further, that believing there are causes great social harm. I’m with her on that.
Yoga practice, however earnest, will only be earnest according to the practitioner’s pre-existing values and social milieu. Two equally earnest practitioners can easily think of each other as being garbage people. Ethics gleaned from several-times-removed translations of Iron Age meditation texts can never offer a stable morality for late capitalism. Neither pre-modern nor modern yoga explicitly teaches us about rape culture or white supremacy or deep ecology.
Moreover, look how easy it is for alt-right charismatics to infiltrate the yoga space with parodies of self-awareness or self care. Witness the rise of Jordan Peterson as a guru to many yoga bros, or how many yoga people go bananas when Marianne Williamson announces a narcissistic bid for the White House.
People ask: why is Scofield, a trans activist (among other things) interested in yoga at all in a social justice context? She’s a Martin Luther King scholar, and understands religio-spiritual organizations less as moral structures than as power structures. There’s embodied energy and money and privilege in the studio and service network. Yoga isn’t a force for social change because breathing deeply makes you suddenly recognize that Steve Bannon is a liar and the promises of populism are corrupt. It’s a force because it organizes money and time and attention. But administrators who want to mobilize that towards the common good have to stick their necks out by actively politicizing their spaces.
For me the real relationship between yoga and social justice is that the former gives me the resilience to undertake the latter. I was a really good yoga practitioner while still way more of a racist than I am now. Taking care of my internal ecology made it easier for me to learn about and engage with my white privilege. But that learning came from PoC activists, not from Patanjali.
As for the yearning for authenticity and purity, I believe we have to look at two things —
First: late capitalism hollows out anything that we would understand as original, from land use to inherited culture, and sell it back to us. When people long for authenticity and purity in a yoga practice, I believe that they are longing for a stable sense of self, something that can be trusted within, something they didn’t have to buy.
There are no authority or purity claims, no matter how loudly trumpeted, that can truly satisfy this ache. In fact, the louder a claim is performed, I believe, the more it conceals its doubt. It’s not an accident that the Kundalini celebrity who proclaims yoga to be 40,000 years old has to wear a jewelled crown while she’s saying it, ostensibly to feel certain about it.
Second: the yearning for authenticity and purity intersects very easily with nationalism and even fascism. That’s what we can detect with some of the Hindutva claims around the supposedly eternal and unchanging Hindu nature of yoga practice, as if Jains, Buddhist, and Muslims don’t practice. It’s tragic to see white social justice activists jump on board with this, thinking that they are supporting an inclusive or anti-racist politics. I believe their longing for something noble and trustworthy is being manipulated.
Giada Consoli:
Looking closely at this relation between yoga and neoliberal ideology, it seems to me clear how yoga is sold as a technique of self-development, a tool of optimization of our capabilities. In this sense it risks reinforcing the neoliberal concept of selfhood: we are constantly pushed to be a better version of ourselves, we are obsessed with the idea that we can do more, that we can be more than who we are. Perfectionism and success are our daily mantra. How can we escape from that? How about if we raise the idea of failure for example?
Matthew Remski:
Perhaps you’re not thinking of it this way, but my worry with the concept of “failure” as a restorative is that it can also be mobilized by neoliberalism as a temporary experience of vulnerability through which we are meant to find renewed strength. It’s demanded of us, in fact. So when we’re asked to “lean into” our tenderness or be grateful about things falling apart — as per Pema Chödrön — I sometimes feel as if disappointment and even trauma themselves are being stolen by the machine of self-improvement.
The crude form of neoliberalism says that failure is not an option. The sophisticated form, marketed to us by what sometimes sounds to me like a co-opted feminism, says that failure and tenderness is something through which we can find transcendent strength, not by resisting it, but by fully surrendering to it.
The only pathway out of this that I can feel personally is to relax — when it’s relaxing — into some kind of existential mundaneness. I recognize and accept my suffering, my mental health fluctuations, my trauma. I don’t brush them away, nor do I view them as opportunities to sell myself remedies or encourage others to brighten up. At times it feels like I’m valuing a state of normalized depression, but there’s something more real about this, and therefore more stable and comforting, than the bipolar oscillation of the culture at large. I say this all recognizing that being able to bear “normalized depression” is a mark of privilege that many won’t have.
Giada Consoli:
Isn’t this pressure on the individual another way to cover institutional and political mistakes and deficiencies? If you are unemployed, poor, ill, whatever, they let you think that it is your responsibility because you made the wrong choice, and this is such a pervasive message. So even if we appreciate the work that yoga can do in service of social justice, challenging stereotypes and working on inclusivity, how can we address these questions on a political level? What can we do to get a real institutional response?
Matthew Remski:
Part of the answer is to de-Americanize the conversation. I don’t know what it’s like in Italy, but I can tell you that the differences between US and Canadian yoga discourses are notable. Not on social media, but in actual classrooms and training venues. It makes sense that American Yoga is far more anxious — and therefore more evangelical — than what we have and feel in a country with universal health care.
The global yoga market and its media is dominated by citizens of a country that has forgotten the last shreds of expectation in relation to the common good. American yoga people literally have to practice harder and with more idealization than almost anyone else, because nobody is taking care of them in a structural sense.
I think this is why American yoga also has to tend towards the anti-intellectual: it lives in a place that makes no sense. And it generates a pressure that neatly overlaps with the survivalist mentality of entrepreneurs like Iyengar and Bikram, whose self-narratives both involve solitary recoveries from illness through their intensive yoga practice.
But the Americans also have some great non-profit yoga organizations that are actively attracting international membership. I mentioned the Yoga Service Council. And a lot of people don’t like the Yoga Alliance, and there’s a lot of history there, and it is not free of its American biases. But at the same time it holds enormous potential for facilitating a global conversation and sharing of resources.
Beyond that, there’s the regulatory discussion, which is currently also dominated by American yoga libertarianism, but which might come into sharper focus once it’s more widely acknowledged that virtually all yoga communities have unresolved histories of abuse. If yoga teaching becomes a licensed profession in the US or elsewhere, it will automatically begin to distinguish itself from neoliberal personal responsibility and move towards a more collective type of responsibility. This might not lead to overt politicization, but I can imagine that if yoga teachers were part of an American Psychological Association type structure — something with more heft than bling — they would actually feel a little more coherent in relation to social and political issues.
Giada Consoli:
How can we rethink the concept of self-care and care for the others in the era of ‘the wellness syndrome’ where yoga is ‘the way’ to feel good and be healthy? Since yoga is a social practice, and as practitioners we reflect and incorporate the value of the environment in which we practice, how important is community and how the concept of care can be lived and experienced today in our community of practitioners?
Matthew Remski:
It’s no secret that one of the most pernicious bits of propaganda that the wellness industry promotes is the notion that health is a personal concern and accomplishment. This is not true. There is very little space between herd health and personal health, no matter how much we bubble ourselves in technology or aseptic gentrification. I don’t think that mainstream yoga is a social practice, yet. Or at least it’s something that many people do together but alone. This is where the value of the non-mainstream communities discussed above comes into vibrant relief.
We have to be aware that late capitalism functions by commodifying literally everything. This includes concepts like “community” or “tribe”, which very often these days stand in for “branded market” or “downstream assets”. It doesn’t help when charismatic leaders promote what Kelly Diels calls the “Female Lifestyle Empowerment Brand” to manipulate social isolation as they build pyramid-style sales forces.
For me the antidote to this is to do hard self-inquiry into the question of why you want to be around people who are more like you than not. Can we find the daylight between community as “lifestyle choices our social status lets us make together”, and community as the “place where I actually live with others and our differences”? This comes up for me when I realize that I’m spending more time in yoga studios than in community centres, like the one where I play handball with men who don’t care about yoga. They care about their wages, strike actions, road works, and the schools their children go to.
Giada Consoli:
In your work on WAWADIA you pose the essential question of ‘What Are We Actually Doing in Asana?’ Body and movement are key elements of the discussion. How can we live through the yoga practice an embodied idea of subjectivity. I mean, how do we shift from ‘the body that we have’ (the useful body that society require from us) to ‘the body that we are’? Can yoga work against a depersonalization of the body? And how can we experience, in the practice, a movement that is not staged, performative and finalized?
Matthew Remski:
To repeat and rephrase a little, I’d say that trauma-sensitive discourse brings us back to interoception, and therefore away from visual epistemology, where being real means being seen. The trauma discourse makes sensation the reality principle.
Yes, yoga can work against depersonalization. But we have to be careful from at least two different angles. Trance states related to the Ganzfeld Effect or repetitive motions or chanting can actually lead to depersonalization or dissociation, especially for people who carry heavy trauma loads. In a way, this can work in favour of the dominant paradigm, as you suggest. Donald Trump is totally cool with yoga people checking out. After all, he depends upon his own people falling into altered states as well.
Secondly, depersonalization can itself be spiritualized as the out-of-body or transcendent gift of practice. In cultic systems, this is easily and often used as a gateway to compliance. Yuval Laor, who studies the evolution of religiosity, argues that when these moments of euphoria lead to sensations of “knowing everything” the practitioner may be gripped with awe, which, if it leads to fervour, can be easily manipulated.
I’m glad you’re talking about the “useful” body — and its discontents. Something to watch out for as the “functional movement” discourse gets more deeply embedded in the yoga world — for good reason, as it will increase physical safety — is that it might reinforce the notion that bodies are worthy or even sacred to the extent that they are productive and efficient.
This could be terrible for women and minorities. There’s a lot of people who don’t need to be more productive. They need to be seen and heard and respected as they are.
This functionality theme is also quietly opening up an entirely new front in the cultural appropriation debate, because the functionality of good citizenship was arguably not the point of the medieval traditions that helped inspire what Mark Singleton calls the “Mysore Asana Revival”.
Giada Consoli:
Yoga today is mainly sold a way to ‘fit-in’, an easy self-help tool for spiritual consolation, stress-relief or increasing productivity, a mean to survive in our ‘automatic’ society. So does it still make any sense to talk about moksha, to talk about yoga as a personal and collective transformative practice? Do we have any space of resistance?
Matthew Remski:
What I can add to the above comments is that moksha as a term does seem to have completely disappeared from contemporary yoga discourse. I know because I talk to teachers and trainees all the time. Perhaps it’s because taking it seriously presupposes beliefs in samsara and reincarnation. But I also believe that its disappearance is a mark of how the wellness aspect of yoga, and its seamless integration with spa culture, is a very effective way of erasing death and reinforcing the propaganda that life has no costs, or at least that costs can all be externalized, or paid for in goji berries.
However — has the drive towards moksha disappeared entirely? I don’t believe so. I don’t think we’ve changed that much. We may be better at medicating it away with technology and consumerism than previously, but my bet is that many people still crave some kind of ultimate release. And whether the term moksha is uttered or not, yoga spaces have the potential of encouraging contemplation on what it might mean or feel like.
Giada Consoli:
Finally, which is your idea about the future of yoga? Where are we going? What do we need to work on both as individuals and as a community of practitioners and human beings?
Matthew Remski:
At the risk of repeating myself, and suggesting that I have good answers:
I believe we need to work on trauma awareness, dismantling ableism, moving towards yoga service instead of the hoarding of private religion.
We need to flip “Practice and all is coming” into “Serve and be connected.”
We need to listen to the other, and do this in conjunction with listening to the estranged other within us, silenced by the tyranny of happiness.
We need to platform the voices that celebrity, privilege, and ableism have silenced.
We need to listen to how trauma victims have healed themselves — to the extent they have — and take note of what help they needed, what relationships were restorative to them. They are the canaries in the coal mine of the culture, as Theo Wildcroft says. They can tell us about the deepest patterns of life. They can help us realize, as Anneke Lucas points out, how we ourselves might be traumatized in ways we do not recognize. Of course we want to offer them whatever they need, because we suspect that we will need it too — if not now, than surely some day.
Thank you so much for these wonderful questions.
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Resources:
Kelly Diels on the Female Lifestyle Empowerment Brand
Yuval Laor (via Rachel Bernstein’s “IndoctriNation” podcast)