Mysticism Kitsch · 25 May 2009

My favorite motto for the practice is still this one:

Ashtanga yoga—reviving the grail quest one true believer at a time.

Might be just me, though.

I remember when the occult—even occult fiction (the kind where professors work out the secrets of the universe in medieval archives) —was something you didn’t really discuss. I read Foucault's Pendulum, the academic-Templar thriller, the summer I was 21. It was sweltering in Washington; there was a shooting in the Capitol building blocks from my office; and I was taking 2 hour runs every night through the woods where they'd finally find that other intern, Chandra Levy. I bough a burlap bag of rice and lived on that plus the hazelnut coffee at Amnesty International, slept in a bedroll in an empty 4-floor townhouse, and spent afternoons off in the dark domed reading room of the Library of Congress. Clever old poems circle the library ceiling, winking down on the study carrels. The best and weirdest is Tennyson:

One God One Law One Element, and One Divine Event Toward Which All Creation Moves.

I'd believed that as a Christian 5 years earlier, and would believe it again as a kind of atheist 10 years hence, but at the time it just made me wonder what inside politics Tennyson knew that I didn’t.

A gorgeous spitfire Columbian named Carlos Salinas, Amnesty's lobbyist for Latin America, stalked the corridors of my office, swearing up one floor and down the other about political violence. He made his nemesis Jesse Helms—whose hearings I monitored for Amnesty that summer—look like a soft-spoken wuss. One afternoon, Carlos heaved in out of the 102 degree swelter after a lunch hour I'd spent answering phones and reading Foucault's Pendulum.

Fuck! Fuck you! This is the first time you're reading it? Fuck! I am so fucking jealous! I can never go back and read it for the first time! It is the best book in the fucking universe!

This from a guy who usually reserved strong emotion for, you know, highland paramilitaries and the parallel state. I crushed on him all summer, beguiled by his profane passions: hatred of Helms and love of the occult. Eco's book is devious.

That winter I'd visited the Victor Hugo/Knights Templar/Illuminati cult in rural Vietnam; and not long after the Editor and I would go to Toledo's Alcazár, where the evil hooded armor of the Templars stands under glass with other clanking generations of medieval "paramilitaries."

Grail and alchemy lore were so good in those years, before Dan Brown ripped off The Chalice and the Blade and the secret history became the mainstream "history" to the tune of 500 million copies. Last summer I got with Ron Howard, a bozo who really only knows how to make movies about high school dances, filming the ultimate Illuminati blockbuster more or less on my windowsill.

Illuminati blockbuster. So wrong! But I found out Saturday that the final product, Angels & Demons, is less bad than feared. There are limits to what soft, uncomplicated guys like Howard and Hanks can generate—compared to the darker academic-illuminati film pairing of Depp and Polanski. But still. I kind of loved it.

Specifically, I kind of love that this is what has become of the western occult, which up until recently was, even as kitsch, profanity-worthy, nudge-and-wink, back-of-the-bookstore. Now it’s an asexual, market-tested cupcake stuffed with Topeka-safe lines about the compatibility of the church and science.

But Sixteen Candles-meets-esoterica feels like a good resolution to many centuries of obfuscation of the “secret knowledge” of the West. Grail lore, the mysteries of alchemy, D&D… what is this but a big old metaphor-game for the evolution of consciousness?

It’s always been so indecent in the West to come out and talk about it, to admit we could believe in such a possibility. So we made it all sub-rosa, generated a whole history of conflict between faith and empirical research. At least it’s gotten progressively less violent by the century.

Now that the occult game has been fairly debased and uploaded—its “secret” nature semicorrupted—is it even fun anymore? I’m still in. Maybe, in these times, revealing what has been occluded won’t kill it. What Dan and Ron and Tom have done is kitchify, denature and demystify a bit of the myth.

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Categories: crypto-Hegelianism , esoteric shit , evolution , integration , science

Justification Machine · 3 March 2009

In school when the tribe really wanted to insult me, they’d call me by my bad name. Ms. Why.

By the end of eight years together (school started in first grade—before that we were feral), the 17 of us knew all each other’s buttons. We were 13 boys and 4 girls, children of corn and beet farmers with a few shadow children whose parents were constantly avoiding the law and wouldn’t be noticed or hassled coming around our isolated county school. And me, a preacher’s kid imbricated in frontier farm society for reasons I’m still not supposed to tell.

Anyway, I never understood why Ms. Why was supposed to be such a bad thing. The more affectionate nicknames based on body size were much more annoying. It was  my curiosity coupled with extreme luck that eventually made me one of the two of us 17 to escape and attend college. I like the Mrs. Why in me, and like the But why? vibe in others too.

But I understand that it can become annoying. We had a little hiccup last week over whether we should chant in a teacherless room. People coming from different perspectives, considering reasons for and against an arbitrary, senseless, beautiful, meaningful, crucial, empty, formational act.

As a public service, I am trying to think up a justification for every belief system that an ashtangi might hold. (There are reasons not to do it for every belief system too. Haha.)

Why chant to invoke the jungle physician with his thousands of gleaming white heads? Well that depends. What’s your belief system?

Proto-nationalist/groupist: You want to be a member, don’t you? Chanting is an inclusion-rite.

Magical thinkers: It’s a mystery. Nobody really knows how the spell works but let’s not risk not doing it. I hear that if you practice on moon days you get really bad injuries, too.

Mythic: We are speaking the unconscious in to existence!

Psychological: Chanting establishes rapport between teacher and student. Chanting without a teacher present calls that rapport to mind and helps us feel supported by the teacher’s. It re-engages the transformative energy of transference.

Scientific: The cadences and vibrations of the chant initiate a shift in brain wave frequency. This is especially true as students reinforce the practice until it becomes a trigger to shift mental states.

(Reactionary Postmodern: Science is the control-myth of the powerful. We liberate ourselves into the randomness, by doing something irrational. Fuck you, science.)

Postmodern: But isn’t it more beautiful that way? (And beauty’s all we’ve got now that we have temporarily deconstructed truth and goodness.) Do what thou wilt, but do it in style.

Postpostmodern: All of the above. With maybe some extra love on the side.

I am learning to appreciate the mindfuck of substituting in a different belief system’s answers to arbitrary questions. So, for example, the Encinitas/Carlsbad shala is our knowledge center for moon days. The dominant belief system of the shala is mythic—they’re a good bunch of practically minded Hanuman-worshipers down there—but the reason they give for refraining from moonday practice comes right out of the Farmer’s Almanac: our bodies are mostly water so like the sea we respond to the moon. That’s science, not myth. Woah! Are you saying it’s about molecules, Tim?

Swapping justification schemes on people is likely to piss them off: it can be harsh to tell a therapy head that transference is empty and we babble like idiots merely to celebrate randomness.

It can also be dangerous: in ashtanga, groupist and magical thinkers like to use “science” for false power. They tell students not to question authority, but instead of stating their true reasons—that they dislike noncomformity or think the chant is magic—they justify their own unconscious power plays by telling students that the system is a perfect science and cannot be altered. That’s a pretty hilarious misunderstanding of self-conscious science, which is thoroughly experimental. This self-contradicting delusion—that ashtanga is a science and therefore is perfect—used to show up a lot. Thankfully, our culture seems to be mostly over it as practice turns us from quack scientists in to real ones. (Admittedly, in addition to the mythic belief system, the scientific one is my favorite.)

Despite the drawbacks, a good sleight-of-ideology mindfuck can create empathy, inspiring a person to shift between belief systems. Sometimes it’s worth taking the risk.

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Categories: astanga yoga , beta state , crypto-Hegelianism , esoteric shit , evolution , integration , morality , science , social theory , sound , spirituality

Party Collapse · 16 October 2008

I worry, and hope, that Stephen Colbert will go out of business. Another brand that’ll be hit hard by the coming recession, because the GOP is imploding. Right now. The key strategists are sabotaging each other and the real conservative ideologues—David Brooks, National Review writers, Peggy Noonan—are filled with new remorse and self-hatred. They’re letting go of their party ID, sickened by the too-close association with the knuckle-dragging nationalists out there on the frontier. The racist family-values authoritarians Sarah Palin represents. The “real John McCain” has left the building they claim, abandoning his class (doubly understood) and pandering to the haters.

But is that really it? I think they’re using Sarah—and the regressive culture she symbolizes—as an excuse. The GOP is really imploding not because of some last-ditch gaffe on a cultural dimension but because of economic policy. The ideology that just expired is economic—that of the invisible hand of the market—and it will be a while before the conservative definition of the situation can absorb that. Meanwhile, GOP strategists are reaching down to the uglier parts of the platform and the ideologues are having a really hard time now that they have to see party clearly. Good for them.

So the party is imploding. The few smart people are bailing, claiming to blame Sarah when really they just need cover for their new Keynesian conversion. It’s ok.

I give them eight years to articulate a way more, well, “progressive” conservatism. One that decries the loss of rational thought and classical high culture. The party rose from the ashes of Nixon in 1980 and I don’t doubt they’ll do it again in 8 years. In the meantime, they’re actually going to have to learn something about the economy. The really hilarious thing about freemarket ideology (which isn’t really Smithian so much as know-nothing, do-nothing voodoo economics) is that politicians who promote it are experts in not knowing how economies work. Seriously, how much does the finance-captured policymaking crowd actually understand about the interiors of the “self-regulating” black box? It’s probably too much to learn in eight years, but in the meantime, I look forward to Brooks, Noonan and friends rearticulating a Republican cultural elitism unhampered by the mouthbreathers in Montana. They need to re-learn to fight with pens rather than with swords.

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Categories: crypto-Hegelianism

Breaking it Down · 8 September 2008

Why do I feel more anger when Sarah Palin mocks the Styrofoam Acropolis set at the DNC than when I think about what is going on right now in Guantanamo?

1. The GOP’s campaign is an attack on my feminity on many levels. Their fun insults me personally... whereas my tax dollars going to torture innocents feels somehow less about me. And for some reason part of me needs to experience these global events as being all about me.
2. Also: she’s messing up the plan! It’s our turn already. No fair! We didn't plan on being foiled by a last minute comicbook nemesis! Those wascally wabbits!!
   

What’s the use of my outrage at injustice if it’s built on self-protective fear and schoolyard reactivity?

I am not sure. I think it’s still useful, but there are also (1) it can’t be trusted insofar as it’s not self-aware and (2) it will spark a backlash in anyone I scorn. But… given that there is just so much straightup killing and torturing going on right now, why not work through the childish, un-self-aware, hateful anger and direct that energy into open outrage? Then act on it in a focused way, and let it go. Hmm. It would be nice to have a leader who could take it to that level.

(By the way, at the time, I really did think the columns were campy. But now: I really do feel they were a nice, fun touch. Kind of like ice sculptures! And balloon drops! Only the columns have the added bonus of being phallic! {P.S. let’s not talk about the hadron collider this week, ok? I’m completely taken by it but the name is a bit much.} The only thing that’s changed is that SP has ridiculed the columns, so I deduce that my newfound like for them is as much defensiveness as it is good humor. Poor ridiculed columns. I hope the BOPL rescues them from EBay.)

Who do some people not know what to see in all this… feel like it’s not relevant?

1. It’s too much information and there are too many issues. It’s hard to see the true difference between these two campaigns.
2. Staking out a moral position is too uncanny. It’s dirty and connects you too much to social events. The intensity of feeling makes one feel that much more ungrounded and disconnected—that much more Camus’ stranger.
3. There is too much irony in acting. Malaise follows from the impossibility of acting, is the 21^st century version of Arjuna at loose ends.
4. Nothing really matters.

Just random possibilites, those. I don’t have an answer to this second question.

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Categories: crypto-Hegelianism , markets-networks-society , social theory

Death Embrace · 8 September 2008

It has been asked: Do rural people really feel hated?

Yes. (Insert a decade of ever more alienated returns home. Also, many painful slips of the tongue on all parts. Cf, when professors say things like religion has no sociological relevance because it’s “atomistic” or that rural America is “empty,” they don’t look smart.)

I think there are two streams of feeling here. The first is straight up fear—the libertarian strain of rural feeling. Giuliani’s sneering use of “cosmopolitan” points to the sensation that rural people have interacting with the cosmopolite: they feel authentic, hardworking and sincere… talking to hypocritical, affected lazyasses. I actually love the critique of hipster-bourgeois consumption (latte-drinking, volvo-driving liberals) that goes along with this.

The second is the desire to be hated for one’s own righteousness, as the New Testament promises—the evangelical strain of rural feeling (for pure distillations of this see Matthew 10:22, Vengeance Rising, etc. etc.). Martyrdom is a really common sentiment all over the place, and (together with anti-conservative haters and liberal snobbishness) it feeds the anti-snob politics that have worked brilliantly for the GOP since Nixon. The GOP’s line that “they won’t like Sarah in Washington but we sure like her” trades on this martyrdom-turned-aggressive vibe. And the thing is, the left keeps feeding it. The too-good-to-hate-you hatred is everywhere. And it’s easy for a progressive to begin to feel it when her own freedoms from sexism, racism and homophobia are being attacked.

I broke down and joined Facebook this summer when I got all sad that my trip home was falling through. The trendy timesuck factor of Facebook always put me off; and the idea of my three main networks coming together made me cringe. But I wanted to feel connected to certain people from high school, and letting those networks intertwine in a single node required a level of self-honesty that was good for me. I don’t want to be particularly available to people, but I also don’t need to hide from them. In the end though, it’s not about who sees me. It’s about who I see with a degree of connectivity. Who I see is SAHM conservative activists, a diesel mechanic, a few people who escaped MT by the one dependable route—joining the military. And the rest who I still remember so sentimentally: they aren’t online. Because they’re working and poor, and don’t live the kind of lives where far-flung global social networks are a reality.

It raises the question: where do we learn about the world? I mostly learn through reading history books, mainstream internet sites, datasets on demographics and public opinion, and making my friends who live really diverse experiences tell me about their lives. How high quality are my data? Why are the people with the best data in the world—American political parties—using it in such different ways? Seriously. I’m asking.

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Categories: crypto-Hegelianism , markets-networks-society , social theory

New Age Not Same As Yoga · 27 August 2008

Or, Marxist and Marketing Exec Unite. Ohhh! I am not blogging any more. I keep deciding this. Must redirect those little “I'll journal that” impulses. But… I listened to CP while chopping vegetables for lunch and here I am. Today he’s making the case that New Age Spirituality is a far greater source of bullshit for yoga practice in the west than is consumerism. We got on this topic here recently as well.

What’s the difference between New Age and Yoga? This is off the top of my head, so please add suggestions or disagreements in the comments.

  NEW AGE                                    YOGA

Self-affirmation	Self-study
Reincarnation	This incarnation
Chant and pray to spirits and gods for the promotion	Do your best and let go of expectations for the payoff
Ritual	Practice
Superstition	Equanimity
Scorpio, Cancer or Virgo?	Bhakti, Karma or Jnana?
Bliss	Mysticism
I’m too sexy for my shirt	I’m too sweaty for my shirt
Yoga Journal Ad pages	Namarupa
ancient wisdom	Science and research
The Law of Attraction	The Yoga of Action
Consuming Ethically	Consuming Less
Self-adoration	Self-transformation
Asana shows me how much I can accomplish	Asana shows me how much I can let go
Asana makes me feel like a sexy beast	Asana makes me care less about being a beauty object

Oh and by the way, it’s weird that the CP-Owl relationship has dissolved into a love fest. Now that we’ve broken bread together, it’s probably irreversible.

The ancient history of the CP-Owl relationship wasn’t so great, you know. I got into writing here because I had an axe to grind and stuff to “figure out”; he got in to writing for the laughs. We disagreed about everything. I thought he didn’t get advaita; he thought I was I a punishing meanie. I thought his progressive politics were a sham; he thought I was angry and overly threatened by benign western culture. I thought he lacked tapas; he thought I lacked middle pathway moderation. I thought he should get his ass to India; he thought (perhaps) I had something I was running from. He while claiming to be a jerk treated me with respect; I while claiming to love everybody lost my temper repeatedly.

Me: an uncompromising person who critiques western culture for a living. Him: a compromiser who produces western culture for a living. What’s going on? Why do we keep agreeing?

Yoga oughta worry about this. If it’s trafficking in beliefs so empty that both the Marxist and the Marketing Exec can see through them and thus stop arguing and combine energies, there might be real trouble acomin.   

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Categories: astanga yoga , crypto-Hegelianism , self-deception , spirituality

Ashtanga and Imperialism · 16 August 2008

CP wrote this post yesterday—one that’s difficult for many of us to handle. I’ve been waiting and hoping for just that kind of sacrilege out of him, and he delivered. In the comments (which are a terriffically honest and interesting conversation about the future of ashtanga), someone asked me the following:

For those of us who are long finished school but are still interested in these matters, what theoretical perspective has replaced tired 1990s neo-Marxism [and 1980s post-colonial theory]? I am serious. Please save this practicing lawyer from the tedium of her daily life by discussing some theory!

Ok. Trying to make a short answer. I’m just going to freewrite a bit and post whatever comes up off the cuff. Because if I try to make a coherent I’ll spend hours! It would be so delightful to build a study group or seminar discussing different philosophies’ and social theories’ perspectives on the moral, cultural and spiritual puzzles that the east-west meeting of ashtanga creates. I have a background in philosophy and social-political theory but rarely work in these literatures because they’re disconnected to real life. The mind likes to be bound; and I like the constraints of doing research on the ground—theory can say anything it wants without the discipline of real-world data. Abstract rhetorical wars are too easy.

Anyway, I should clarify that neo-Marxism and post-colonial theory have not effectively been replaced by something called post-modernism. Postmodernism is a disposition rather than a theory, and as much as it’s intellectually dishonest and stupid if taken to extremes it’s also the condition in which we all live. It’s just a suspicion of metanarratives (Lyotard’s line), or an awareness that all knowledge is situated in someone’s perspective and some matrix of power relationships. Postmodernism at its best is a background question of Oh yeah? Says who? It doesn’t stand alone as an interpretation and it explains nothing.

For me, by far the richest node of theory and research about culture and social philosophy now is in the little subfield of the sociology of culture. A lot of the subfield is bad, but the good stuff expresses what to me are the there most important aspects of what is now good theory: (1) non-essentialism, (2) a bit of self-aware empiricism, and (3) an attempt to synthesize all the modernist (Marxist and other) binaries like material/ideal, economic/cultural, structure/agency.

Briefly, non-essentialism (1) means that you don’t think race, nationality, culture, etc have any transcendent reality. They are social phenomena, or ascribed and acquired characteristics. This is huge—it takes the neo-Marxists’ critique of reification and follows it to its logical conclusion that culture itself is socially constructed. It means you don’t buy the idea that someone with brown skin is “naturally” a soulful dancer or the idea that someone with south Asian ancestry has a “natural,” superior claim to yoga. People are just people. Cultural artifacts are just artifacts. Which is not to say culture does not go deep—the ways in which we grew up, for example, determine our understandings of the world perhaps more than previous (non-empirical) theory could recognize! Culture may not be real on an “essential” or transcendent level, but the ways it shapes personal knowledge appear—based on research—to be very deep. As culture becomes increasingly complex and fast-changig globalized, this just becomes all the more interesting.

So (2) empiricism is the sense that social theory that isn’t rooted in examination of the world is probably BS. Seriously, how do we know that cultural traits are socially constructed? Well, for example consider how race works in Brazil vis-à-vis how it works in the US. Totally different ideas of what is blackness and whiteness, what characterizes race, how many races there are, etc. (Yet at the same time, some things are common: racial hierarchies priveliging white skin, the possibility of becoming more white as socio-economic status increases, local beliefs about the essential qualities of different “groups,” etc.) It’s complicated. The sense now is that even universal pronouncements about social construction have to be made in reference to something real. Pure theory is a joke. Even in philosophy, the richest areas of development are empirical—biomedical ethics, philosophy of mind, and the philosophy of science. For me, my hero of empirical social theory is Pierre Bourdieu. He makes me think, first, that pure ideas without social research are boring and, second, that living one’s life as a kind of social theorist—always considering the theoretical presuppositions and implications of action—is a rich and beautiful form of practical self-awareness.

The third characteristic I see in present-day theory, a valuation of synthetic work (3), is both the most interesting and the most difficult to summarize. For a while in the 1980s and 1990s, theory was obsessed with “difference” and “play” between the supposed binaries of male/female, dark/light, material/idea, structure/agency, objective/subjective, inside/outside, etc. etc. etc. And, since Hegel, the idea of the thesis-antithesis dialectic of consciousness has been encrypted within much social theory. To be brief, now there is a sense that theory does not have to be just about structure or agency, not just leftist or rightist, just about material or ideal, just from the subjective or objective point of view. In fact, theoretically insightful empirical work SYTHESIZES these apparent opposites. This is a dangerous idea, because it resonates with the wacky Integral people with their fourfould AQAL framework, and because it sounds an awful lot like eastern mysticism, what with yoga being the “union of apparent opposition” and all that. In my own work, I strive to synthesize whatever oppositions I find in the world, and not just settle to oscillate from one side to the other. Incidentally, this is why I find it difficult to take a hard line either way in the present debate on the regulation and commodification of ashtanga.

I have saved my withering remarks for the ashtanga mercenaries for the end, so hopefully they will be missed by anyone who will find them offensive, and only read by people who understand the lightness of heart— but also the impatience with self-deception —with which I write.

Anon’s critiques of the cultural imperialism of Cody’s market analysis, and righteous indications that Cody has transgressed against Edward Said, indicate little more than that Anon got a fancy western education before s/he went off to India and discovered huself. If Anon and likeminded western practitioners who see themselves as guardians of the Eastern authenticity (oh essentialist modern concept!) are the true guardians of the lineage, it is only because they’ve performed another level of the cultural appropriation of which they accuse others. They are, as Bourdieu would say, the cultural imperialists par excellence, both appropriating the tradition and then pretending to be its owners and protectors.

In case anyone out there didn’t quite catch it… Yes, traveling to India to practice ashtanga yoga is “imperialist” for both ideational and economic reasons, both material and ideal, both personal and collective. If you are actually concerned about “imperialism” because you think (erroneously, I’d say) that culture belongs to particular nationalities and races, than you really have no business traveling to India nor raging against anyone else for being imperialist. Because to the degree that you think you own ashtanga, you are the biggest “imperialist” of all.

The same people who are out to defend the integrity of the tradition are those who are extremely identified with it and fantasize that they own it, through all manner of superficial language study, celebration of holidays they actually know little about, professions of love for certain kinds of cuisine. But do these people really understand the culture they are appropriating? Do they see only light and spirituality in India—do they fantasize (ultimate Imperialist self-deception) that the beggars have equanimity or that Indians themselves are simply “more spiritual.” Do they recognize that they are using India as a playground where their currency and passport buy easy living and implicit international protection? Do they see that they see “spirituality” because it’s an easy life where they don’t have to deal with a more grounded spirituality that comes from their own early experiences, don’t have to deal with the economic pressures that give so much value to their dollars, don’t have to look their own history in the eyes but can instead vacation in an alternate spirituality with rituals that are easy to love because they’re different and new, and seem to offer an escape from all that is too real and too dark and to dirty to examine at home?

I’ve departed from social theory to psychological theory here at the end, but if we are honest with ourselves, isn’t this the terrain for examining this particular war over who owns ashtanga? The “imperialist” slur is a red herring, is it not? I suspect that when we westerners tangle over who owns ashtanga and whether it’s ok to see the practice from a (creepy but not at all irrelevant) marketing perspective, we are fighting at a deep level with ourselves.

Apologies for the incoherence and doubtless typos all over this post. I wanted to respond to Monkey’s question, but also am not going to take the time to make the response shorter.

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Categories: arbitrage , astanga yoga , crypto-Hegelianism , markets-networks-society , science , self-deception , social theory

Between ADD and OCD · 17 July 2008

I am really ok with a little open disagreement. Seems like healthy exercise for not taking things personally—and not making them personal. Also, it ups the ante on figuring things out and makes for quick learning.

That said, this last thread on whether ashtangis practice something beyond asana is the most elementary thing this blog has ever seen. Conduct the primary series one thousand times and make your own brilliant deductions, Watsons.

Meantime, time for the semi-annual confab on the next tagline for ashtanga yoga. Everyone here? Here are some new ones to surface in recent weeks.

Ashtanga Yoga. Yes We Can! (From Katie, who just got Ekapadabakasana.)

Ashtanga Yoga. The breathing practice with guts. (A quislingism of 0v0 and the LadyGoverNess.)

Certified Teachers. Emotionally secure. So you don’t have to be.

Authorized Teachers. Preserving the letter of the law. So the spirit may live on.

            Or on second thought,

Authorized Teachers. Preserving the letter of the law. Whatever that is.

The one we settled on last time was just

Ashtanga Yoga. Shut up.

But my favorite is still

Ashtanga Yoga. Reviving the grail quest one true believer at a time.

Back to the authorized teachers taglines, maybe the first one would help all of us to accept these legalistic souls who are hyper-identified with the ashtanga brand and anxious to have you know they have "the blessing," like to talk about the (um) sacrifices involved in being a yoga teacher, and incidentally will have you know that’s not the correct vinyasa for Prasarita C. Authorized teachers are the footsoldiers of the code, the Knights Templar to the Certifieds’ Illuminati. It falls to them to keep the faith intact in a sea of anus-shiva-power-xtn yoga, which can manifest as a sea of maya. Brave quixotic knights, they are. Their generation has difficult role to play.

What do you do? Somebody’s got to fixate on the individual trees in the forest. What we tend to think of as insecure legalism also keeps the lineage coherent. In this sense, the “authorized” vibe is our Julia Butterfly. 

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Categories: astanga yoga , crypto-Hegelianism , evolution , integration , markets-networks-society , self-deception , social theory

The Shape of Myth · 9 July 2008

MC Richards said this.

The ancient Trinity

of Truth, Beauty and Goodness

lives in the modern ideal of

Surreality, Nakedness and Freedom.

Or Revelation, Redemption and Compassion.

She was born in Idaho, schooled in Portland, PhD’d at Berkeley… then settled at Black Mountain, home of the geodesic dome. I’m tracing her loosely. Where is my Black Mountain?

(A book, a film, a song.)

Apollo and Dionysus still percolate as I wonder whether the commissioned post about them can be realized. I dislike when concepts get mission creep and endeavor that operative categories can be firmed up. Apollo and Dionysus not same as masculine/feminine; not same as yin/yang; not same as extraversion/involution. Et cetera! Threes (see above) are nicer than twos, but I'll work with what I've got.

Sure it all goes to the One, but meantime let's keep our shit straight.

 

Meanwhile Ron Howard, who invaded my summer once before (when he filmed Far and Away in my home, the middle of nowhere), trapses back and forth beneath my window yelling "Action!" while cranes dangling humungus light-diffusing balloons grumble around the quad and students hold out their camera phones to capture Tom Hanks in professor drag (we could show him some things--god why'd he cast Forrest Gump for this?). My friend N said we're like bird watchers hoping for a glimpse of a celebrity--so common out and about--behaving in its natural environment. Bird watchers, social scientists... what a strange summer.

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Categories: arbitrage , crypto-Hegelianism

Is ashtanga like bad sex? · 3 June 2008

Ok, tempering the ashtangelism….  

People who dance often tell me the practice makes them feel beautiful.

People who practice ashtanga often tell me the practice makes them feel fat.

The median dancer is 20 years older and 40 pounds heavier than the median ashtangi. 

Other differences in form, state of awareness, and possibilities for expanding boundaries of “self”:

Ashtanga: lotus binds; pick-ups; strong boundaries around individual experience.

Culture of “working on myself.”

Mental states: advanced practitioners (regardless of place in the series) cultivate trance and practice meditative contemplation through tristana, while it’s key for earlier students to focus on the physical forms. Energetic thread is lost when posture takes over and movement stops. Weak correlation between mental state and physical posture because you can’t really deduce mental state from posture.

Dance: free form; spontaneous; weak boundaries around individual experience. 

Culture of deep introspection, acceptance, self expression.

Mental states: most people pretty instantly go in to trance with the pulsing rhythm and the energy of a large, sophisticated group. It seems like they go into either a gut-level, emotion-rich undifferentiated consciousness (a sort of primal state?) or a sophisticated, contemplative state that feels a lot like the open-inquiry stages of vipassana. If they stop moving, it may mean they’re “not feeling it” or that they’re in a trance state in which stillness brings even more depth than motion.

Does ashtanga make one feel fat while dance makes one feel beautiful, regardless of actual body-looks? What’s up with this? If good sex is partner-merging and bad sex is body-critical and self-conscious, what does that make ashtanga?

Also…

What’s the best place for the “self” within an altered state—front and center or “forgotten”?

If you experience emotion as “not mine” and “not-me” in dance, does that limit the possibilities for it to be a “transformative” thing during which you process your own shit and finally, personally, letting it go?

Does ashtanga give you less of an escape from difficulties of transforming the psycho-emotional stuff in your own body… is it more difficult in this respect than other embodied practice? More transformative?

Why don't ashtangis really dance?

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Empiricism · 29 May 2008

 

La inspiración es lanzarse a ser, sí,

pero también y sobre todo es recordar y volver a ser.

Volver al Ser.

 

Inspiration is to throw oneself into being, yes,

but also and above all it is to remember again to be.

To return to Being.

 

El arco y la lira

The Bow and the Lyre

 

-Octavio Paz, 1956

-(0 translation mine 0)

 

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