Shayam is going to do a service -- for those with eyes to see and ears to hear.
At Vera City's request, here is something I'd posted over on the yoga troubles thread.
This is a small quotation from an essay written by Brad Warner and posted on Suicide Girls' website. Warner reflects on the film Kumare
But he points out there is a lesson from the film that risks being lost.
How the guru role can change the guru, by creating a deferential social world around the guru, and by persons who let a guru take liberties with them that they otherwise would never permit.
This social permissiveness given to anyone in the guru role changes the guru
It generates a host of temptations few can withstand.
The entire essay is well worth a look.
suicidegirls.com/.../Brad-Warners-Hardcore-Zen--Kumara-The-True-Story- Of-A-False-Prophet/ - 36k
"By putting on some orange robes and imitating his grandmother’s Indian accent and mannerisms, Vkram discovered that there are people out there who are willing to believe just about any damned thing as long as it’s spoken by someone who appears to represent some kind of mystical spiritual tradition from the mysterious East. He has them doing air guitar moves and getting little penises drawn on their foreheads. Not only that, he tells them straight up that the thing he’s drawing on their foreheads is a dick and they still let him do it.
(Corboy--something about the Teacher from the Mystical East role elicited so much unconscious material that the people who followed this "Kumare" figure allowed their own boundaries to become porous.
Think about it readers. Letting someone paint a picture of a dick on your forehead.
What if "Kumare's assistant had offered them footbath water or toe nail clippings?
That is why those in the role of Authority figure have to be so very careful. People become permissive.)
Warner continues. "These are not dumb people either. They are intelligent, educated and sincere. Nor does Vkram try to make them look like fools. Over and over again he takes pains to point out that pretty much anyone could potentially fall for this kind of thing if they were seeking “The Answer” outside of themselves.
(Corboy--very different from the trash talk Bikram reportedly threw out at his students. )
Substitute "role of teacher" for "robes".
"..putting on those robes can make you act differently. When people start to trust in you, as they trusted in the phony Sri Kumare, any decent person will feel the need to try and be worthy of that trust. This may be why Dogen extolled the virtues of wearing the o-kesa (Zen monks robe), calling it “the great robe of liberation.” "
But those robes can also be a dangerous weapon. Putting on the robe may make a decent person inclined to act more decently. But a less decent person can use its mojo to get all kinds of things like money and sex and power. The movie Kumare only hints at the extent to which one can abuse such power. But the real world provides plenty of examples.
Corboy: I would add something to Brad Warner's observation.
Stepping into the role of authority figure Guru can, by itself generate an a social environment full of yearning people whose boundaries are porous, possibly just in that situation.
Devotion can slide easily into an unconscious boundary porosity, an unconscious permissiveness. This is not
to say that devotees deserve to be abused, or want to be abused or are giving permission to be used or abused.
And being unconscious does not mean one is stupid. The most educated and intelligent of us can go unconscious if certain triggers are pushed. We all have inner territory that is unconscious and lies beneath the platform of IQ, social sophistication, degrees or job skills.
Real consent is worked out with adult boundaries and it is conscious
(Many guru-permissive persons will keep their devotion a secret. Meanwhile, they may function with hard headed competance at thier day jobs. But they may feel a special sense of safety if they find themselves in the company of others who are also guru-permissive, even those whose gurus are different. Members of the club, as it were. Just a hunch.)
This role-driven social environment full of unconsciously permissive students can trigger all kinds of temptations within a guru and even inflame alpha male dominance behavior within the teacher.
A test for any teacher is whether he or she throughout a career, takes care to avoid any behavior or props that exaggerate his or her importance.
Just being a teacher is already to occupy a powerful role, especially in relation to yoga, since yoga has a mystique that Pilates or mere physical therapy does not.
Though one need not buy into AA, the 12 Traditions offer some discernment guides here.
In AA lot of things are done to prevent an atmosphere of mystique. Settings are humble, usually rented from hospitals, or most often, church basements. Grotty folding chairs.
People who gather in 12 Step groups come in wearing ordinary clothing. Whoever guides the meeting (secretary) is in ordinary clothing. And...positions such as secretary and coffee maker and treasurer as well as room set up coordinator--those roles are term limited and at least every 6 months, a general election is held and the postions are taken by others, so that no one person becomes a permanent authority figure.
One can choose a sponsor and change a sponsor. One does not take vows to a single sponsor . And the sponsor is not regarded as god in human form. The sponsor remains a peer, albeit a peer with extra time in the program. The sponsor is an addict who needs to give service in order to continue healing. Thats very different from a guru who claims some special realization.
Especially these items from the 12 Traditions.
"An A.A. group ought never endorse, finance or lend the A.A. name to any related facility or outside enterprise, lest problems of money, property* and prestige divert us from our primary purpose."*(These days property would include intellectual property and trademarking. Turf mentality can inflame attitudes that can be markers for or retrigger addictive craving and addictive behavior--Corboy gloss)
"Anonymity is the spiritual foundation of all our Traditions, ever reminding us to place principles before personalities."
I am going to print the 12 Traditions below.
*But what I have done was substitute "yoga" for A.A. and "yogis/yoginis " for and alcoholic/s subsitute "practices" for "still suffers"
The Twelve Traditions--re-written with yoga in mind.
One—Our common welfare should come first; personal recovery depends upon yoga unity.
Two—For our group purpose there is but one ultimate authority—a loving God as He may express Himself in our group conscience. Our leaders are but trusted servants; they do not govern.
Three—The only requirement for yoga membership is a desire to keep developing ones human capacities.
Four—Each group should be autonomous except in matters affecting other groups or yoga as a whole.
Five—Each group has but one primary purpose—to carry its message to persons interested in learning about yoga practice..
Six—An yoga group ought never endorse, finance or lend the yoga name to any related facility or outside enterprise, lest problems of money, property and prestige divert us from our primary purpose.
Seven—Every yoga group ought to be fully self-supporting, declining outside contributions.
Eight—Yoga should remain forever nonprofessional, but our service centers may employ special workers.
Nine—yoga , as such, ought never be organized; but we may create service boards or committees directly responsible to those they serve.
Ten—Yoga has no opinion on outside issues; hence the yoga name ought never be drawn into public controversy.
Eleven—Our public relations policy is based on attraction rather than promotion; we need always maintain personal anonymity at the level of press, radio and films.
Twelve—Anonymity is the spiritual foundation of all our Traditions, ever reminding us to place principles before personalities.
Try and imagine how different the yoga world would appear if it were conducted in this manner.