EP65 Slow Yoga Revolution

The ubiquitous trope that “yoga is stretching” is based on a fundamental misunderstanding of both yoga and human anatomy. Now that scientific research is largely debunking ingrained notions of what it means to “stretch,” the language that yoga teachers and media are using to describe what yoga practice does needs to be questioned.    

On the outskirts of the last decade, a small and humble minority has been pushing back against the pumped up power craze that swept through the nineties, and still largely has a hold on modern postural yoga. Now that the longstanding kingdoms that once guarded yoga's legacies have fallen, and individuals are left more to their own devices, this once obscure and unsung song is finding a new chorus of practitioners.  

Given the patriarchal history of yoga and society, the predominance of women in yoga classes and the marketing efforts to entice men is not only profoundly ironic but indicative of changing gender dynamics. As universal concepts continue to be teased out of the dogmas, we are challenged to let go of deeply ingrained modes of communicating. While both men and women need to play a role in restoring mutuality, it behooves men to bear the greater burden.  

The traditional roles of yoga teacher and student have collapsed under the weight of cultural appropriation, capitalism, and scandal. In the aftermath, yoga teachers often find themselves trapped in a nowhere land somewhere between fitness instructor and life coach. But yoga is learned in relationship, the nature of which largely determines the understanding. So for yoga teachings to retain integrity in the modern world, updated models may be required.

Transformation is a catchword in yoga circles. Wanting to see things change, both personally and societally, is often what motivates people to practice. But the ability to bring about change does not always correspond with things getting better. Life has a curious way of balancing our desire for something new with the obstinate reality of the way things are.

Life is difficult to discern. The mix of wonder and suffering is confusing. And there is so much put upon us, shaping our thinking and experiences. It’s hard to know where the outside influence stops and the inner prison begins. But every now and again, the paradox acts as a signpost of sorts, revealing the magnitude of being born into existence and parting therefrom.

News that the saving grace CEO of the Yoga Alliance, Richard Karpel, is leaving after only two years was met with little more than a collective: “whatever.” But to anyone who wants to see the reformation that Karpel ushered in continue, his departure is both surprising and concerning. The reason for Karpel’s short tenure is unclear and, with many unresolved issues still facing the yoga profession, it remains to be seen whether the YA will rest on Karpel’s laurels while sliding back into the shell game that it has historically been or continue to evolve into something worthy of the hard earned dollars that roll into its coffers.

In the new connection economy, community is an invaluable asset. When people identify with a particular set of motivating ideas, those inclinations can easily be targeted to encourage behavior with either honest or nefarious intent. Too often, calls to rally the “yoga community” fail because they inadvertently become veiled attempts to follow a model of coercion rather than camaraderie.

When I meet someone who is new to yoga and they learn that I am a teacher, they always say the same thing: "I went to a yoga class and it was really hard." While it's encouraging that so many people are trying yoga, that their early experiences always feel like "hard work" is unfortunate. Setting this precedent becomes the basis for many of the pitfalls that betide practitioners today.

Perhaps the most questionable convention in yoga practice is the assertion that headstand and shoulderstand are the “king and queen of asana.”  Deeply rooted in classical traditions and adopted by modern hybrids, the emphasis on these poses is an example of a broader disconnect between ideals and actualities.