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””
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”
Christopher Wallis responded to my response to his article on guru-abuse prevention – check his comment here. We’re having a cordial exchange about an important topic — how strange for Yogaland! — and a lot of folks have seemed to appreciate the themes explored so far, so I’ll respond again. Wallis was kind enough to direct message with me to clarify certain points, so I’ll refer to those as well.
In my previous post, I offered a positional statement:
I’m writing here as a non-Indian yoga practitioner who has interacted with echoes of the Indian guru-shishya system that have been borrowed, adapted, appropriated, or manipulated during the globalization phase of yoga.
I’ll expand that to say:
I’m not qualified to comment on the content of Wallis’ religio-philosophy, so I’ll confine my focus to what he says about its pedagogy. My content ignorance may blinder me to some subtle mechanism of integrity that’s second nature to him. Or it may be a strength, insofar as spiritual content so often obscures the structure of material relations. I don’t know. Also: I’m writing as a two-time college-dropout who cycled through two cultic environments and spent the better part of the last decade healing from it in part by informally researching what cults are and how they work, and the last few years formally researching the shadows of yoga pedagogy for a book that started out as being about injuries but every day is becoming more about the embodied effects of patriarchy in modern yoga and how people reach out of them. I’ll let Wallis share as much about his own background relationships beyond his formal bio as he wants, but for now it suffices to say that we come at the guru problem from very different angles, which makes friendly dialogue all the more useful. Continue reading “Guru or Guide: What’s the Scope of Practice? A Second Response to Christopher Wallis”
For the master’s tools will never dismantle the master’s house. They may allow us to temporarily beat him at his own game, but they will never enable us to bring about genuine change.– Audre Lorde
Christopher Wallis asked me to respond to his eloquent piece on gurus-gone-bad, and how to stay away from them. I’m happy to do just that with this short post.
(Positional statement: I’m writing here as a non-Indian yoga practitioner who has interacted with echoes of the Indian guru-shishya system that have been borrowed, adapted, appropriated, or manipulated during the globalization phase of yoga.) Continue reading “Laying Down the Guru’s Tools, for a While – A Response to Christopher Wallis”