I want to push back a little against an inaccurate and often cruel stereotype of the 200-hour YTT graduate that’s been gaining steam in Yogaland over the past couple of years.
It frames out like this:
The recent YTT grad (80% likely it’s a “she”) is millennial, hasn’t practiced for long enough to be taking a training to start with, thinks that shapes are the point and has the Insta account to prove it. She got conned by a McStudio into signing up for a watered-down curriculum and is being taught by only slightly older entrepreneurial hacks who needed to run a programme to make their rent. Her knowledge of biomechanics is scant and of yoga philosophy worse. She has no connection to the “sacred”, and believes that yoga is a personal lifestyle choice, indistinguishable from fashion. Continue reading “Against the “Recent YTT Grad” Stereotype”
Spiritual teacher Adyashanti published the following Post-Election Letter to his Facebook page on November 19th. It was formatted as a caption to the photograph below. Since posting, it has been shared 1.7K times amongst his almost 57K followers. Continue reading “Suggested Additions to Adyashanti’s Anemic “Post-Election Letter””
Honestly I’m conflicted about spotlighting this article (trigger warning: predatory gaslighting), but I think exploring it might be instructive. My intent isn’t to isolate this individual any more than he’s isolated himself. It’s to show how Yogaland is woefully ill-equipped to engage the Trump era because of this malicious fact:
the discourse of neutrality, openness, and empathy can be effortlessly co-opted by a cynical and grandiose narcissism and used by those whose job it is to put others into psychosomatic stress positions and presume to shape their inner lives. This has always been a problem. Now it’s a cultural crisis.
This thought-experiment is meant for yoga practitioners and teachers who identify as progressive and/or opposed to the President-elect and the hellfire of social oppression, political regression, and environmental destruction that’s upon us.
It’s for those who wonder if they can maximize the physical, financial and emotional resources they commit to internal work and justice by combining them more than they’re combined already.
Most importantly, it’s for studio owners and prominent teachers who feel that their student base fits this profile.
If that’s not you, I wish you well, and we’ll talk some other time. Continue reading “After 11/9: How About a National Engaged Yoga Network?”
My kind host for a meditation weekend in Coeur d’Alene emailed ahead to ask about protocol for the weekend. One question was about mobile devices. The logistics part is simple, but the question also brings up a lot about what meditation might mean and engage with moving forward in our evolutionary storm.
Etiquette first: ringers and vibrate functions are best turned off for a weekend like this. Going further to block cell data would seem to be reasonable if you want to really internalize.
On the other hand, access to texting can put the mind of an anxious caregiver – for children or the elderly – at ease. And nobody would ask the on-call surgeon to turn their pager off.
For those willing to experiment, it’s interesting to see what limiting device usage on off hours contributes as well. Many people sense a serene envelope open up in time when they fast from data. Perhaps they remember the feeling of knowing something instead of being told something. Continue reading “Meditation and a Basket of Phones”
“Art is useless because its aim is simply to create a mood. It is not meant to instruct, or to influence action in any way. It is superbly sterile, and the note of its pleasure is sterility. If the contemplation of a work of art is followed by activity of any kind, the work is either of a very second-rate order, or the spectator has failed to realise the complete artistic impression.” – Oscar Wilde, letter to young artist
“What’s the difference between the ‘functional mover’ and the productive citizen?” – Theodora Wildcroft, via Skype
In this highly polished Iyengar tutorial, the instructor is obviously hyperextending her knees. She leans back, exquisitely, into her ligaments. She rests there for an appropriately penitential interval. Distended and refreshed, she eases out. The students follow suit. Continue reading “The Sublime Uselessness of Old-School Asana”
This notable comment about cultural appropriation in yoga just popped up on my post called “Am I Even Teaching Yoga Anymore?”
Notable, because it shows how reasonableness can occlude emotional intelligence. I’ll paste an excerpt in here in full and then offer some commentary below. Continue reading “Discussing Cultural Appropriation Amidst the Yoga Trolling”
“Honestly, I don’t know whether what I’m teaching is yoga anymore.”
If I had a dollar for every time I heard this sentence from the fantastically skilled yoga teachers I talk to in North America, I’d be able to afford the rent on a yoga studio in a gentrified neighbourhood.
But seriously. There’s a pause after they say it. Something between fear and equanimity hangs in that pause. Continue reading ““Am I Even Teaching Yoga Anymore?””
One of the richest things for me about presenting on the post-extreme-asana paradigm with Diane Bruni is listening to her describe her former capacity to tolerate and then sublimate pain while she practiced.
“You get really good at directing your mind away from pain,” she said at a recent event, “or reframing it, or feeling the cortisol and endorphins you’re releasing as pleasure.”
As she’s talking, Diane will half-gesture at some of the things she used to do and teach. At one point she begins to lift her left leg up with both hands as though she were about to put it behind her head. She gets half-way, her spine begins to flex, and she quits, laughing a bit, and sets her leg down.
And then I’m flashing back to the first time I went to her studio, probably 2005. There she was in the Mysore class, rolling effortlessly through dozens of legs-behind-the-head postures with her eyes closed, in a deep trance.
I remember watching her back then and thinking to myself: she has something, she’s discovered something. She has a space of her own. She’s free. Continue reading “When Yogis Stiffen Up And Find the In-Between”
When I present on the tangled history of early modern postural yoga, I detail what we know about the teaching modes at the Mysore Palace, the privations suffered by the young Iyengar, and Jois’ accounts of beatings. I ask participants to consider whether it’s possible that this colonial-era cruelty and spiritualization of pain has vibrated through yoga pedagogy ever since, given the stories of intrusion and injury and abuse coming to light, which are made less visible under the stories of healing and awakening.
I ask them to consider whether the basic premises of bodily goodness, personal agency and consent in adjustments that the broader yoga culture claims to value might in some ways be occluded by these historical echoes, especially as they blend with any unresolved sadomasochism in the personal psychologies of those who practice. I talk about becoming aware of assumptions towards bodies, and the power of projection upon and transference onto teachers, especially if they are charismatic, and especially if their physical instructions are grounded in metaphysical imperatives or anxieties.
This can all feel sticky in a room full of yoga teachers. Sometimes a participant will approach me with a troubled look while I’m packing up my gear. We’ll have an exchange that I’ve had enough times that I can offer a composite here:
Participant: “That was a lot to take in. I teach (lineage x), and now I’m having doubts about whether or not I should.” Continue reading ““So Now What?” A brief composite of convos with yoga teachers after #WAWADIA? workshops”