Introduction and background to the article on the future of Yoga in the West **updated version from 03.12.16, since first publishing** I began this project (which is now much more of a process) on a (seemingly) simple request to write an article on the future of Yoga in the west for Hindu Human Rights. Knowing yet another first­person “State of the (Yoga) Union” address would essentially have zero value in light of the bigger ​ issues in western Yoga world, I decided to base the project around a series of interviews with different people who had been involved in the discussion of how we got to where we are, i.e., this “Wild West, anything goes” concept of Yoga. Suffice it to say, as the conversations began, the project became infinitely more complex. Each one of the interviews highlighted something specific to framing the issues; each of the voices provided a myriad of “jumping off” points for further investigation and research. And with many other key collaborators besides the interviewees also involved, the depth and complexity of the topic expanded incredibly. Really, the “digging into” the topic could go on forever, but at a certain point the “getting it out” needs to take precedence in light of all that is at stake here. All that said, given the extensive subject matter and all of the nuance and information involved ­­ as well as all that has arisen throughout the process ​ of interviews and related research ­­ the future of Yoga in the west article will be published in a series of three parts: Part I (as follows herein), “Adharmic Alliance: How the ivory tower helped Yoga Alliance “certify” Yoga as secular and detach it from its ​ ​ ​ Hindu roots”: ● The first part frames the issues of Yoga in the west, and specifically the westernization of Yoga, around a case study of “Sedlock v. Baird” (Yoga in Encinitas). One of the key differences the majority of interviewees noted as a difference between “traditional” Yoga and what they see happening in contemporary, westernized Yoga was secularization1 of the tradition in the latter. Much of what branches off in terms of 1 Admittedly, some of the language used in this article is going to be problematic, either: (1) by virtue of those “lost in translation” cases (which is so much the case especially when trying to express the meaning of Sanskrit terms ­­ the beautiful complexity and nuance so far beyond “the page”; or (2) as is the case here with the use of the term “secular/ization,” recognizing that there are different cultural meanings of such a term. I will say then that “secular” is used herein to point to that which is not associated with (and moreover deliberately disassociated with) any spiritual or transcendent aim. Of course this description becomes problematic because of the vagueness of the words “spiritual” and “transcendent” (and the necessary caution that must be used when employing them so as not to venture into the “sameness” realm). All this said, secular is 1 the “anything goes” we see in contemporary Yoga world finds its root in this departure from the sacred. In addition (and part and parcel), many interviewees’ also noted the attempts to divorce Yoga from its roots, i.e., Hinduism and other Indic traditions. Therefore, some of the interviewees’ quotations will be set against the timeline, conclusions and precedent from this specific case to highlight these key departures. ● My decision to begin with this case study as a framework for Part I was based upon what I considered very important for the audience to recognize as to the entrenched institutional ­­ and not just individual ­­ forces at play. The individual voices of the interviewees set against ​ ​ this institutional framework provide this context heading in (especially as Parts II and III will continue to “tie in” other major “inside” players involved in forwarding Yoga as a secular, non­Hindu enterprise). ● I also wish to note that the quotations featured in Part I ­­ as powerful as they are ­­ only reflect a piece of what was offered up by interviewees throughout the process. Parts II and III will provide more quotations by the interviewees featured in Part I and will also include quotations from all of the other interviewees to help reveal the bigger picture (please see the bio sheet in Appendix I for the full list of interviewees). The voices of James Dylan Russell, Kelly Landrigan and Mark DeFillo provide great context in particular for Part II’s focus ­­ and Dianne Bondy’s and J. Brown’s perspectives are also a very important pieces to the “lay of the land” and puzzle here. Part II: ● The second part of the series will “take stock” dive into the subject matter of the five interview questions. ● It will present a range of responses by interviewees to the questions concerning how they define “traditional” Yoga; and the differences between “traditional” Yoga and what they see happening in contemporary, westernized Yoga. ● Themes and trends from the responses will be placed alongside other references and examples which, taken together, will to help map a big picture of the main differences and departures. ● Along with this big picture, the second part will also more closely examine the causes of changes that got us to where we are now, including key shifts, major players, and forces at play. This will include an examination of the certain tendencies in the western mindset, and specifically those particular to certain groups most influential in western Yoga communities, that influenced particular shifts. We’ll revisit Part I to connect­the­dots to other power players (publications, writers, educators, etc.) who are involved in the business of defining Yoga (or rather “freeing” Yoga from any definition) as a means to their own ends. best described in this specific context as those practices/efforts found in Yoga in the west that are based ­­ either deliberately or unconsciously ­­ within a framework of philosophical materialism. 2 Part III: ● The last part of the series will focus on the responses by interviewees to the questions concerning the future of Yoga in the west: “When ​ you picture the future of Westernized contemporary Yoga, what does it look like? What is your vision for the future of Westernized contemporary Yoga? How do these two imaginings diverge? How can they be reconciled, if you believe they can be? What actions would need to take place? Who are the key stakeholders who should be involved?” ● This will include a presentation of conclusions, recommendations and outcomes to be considered based on the key themes and trends that arose around these set of questions, as well as the issues that tie in based on responses to other questions (and set against the bigger picture). A key focus will be taking up the issue of infusing and expanding ‘traditional’ Yogic philosophy (offered by the most qualified teachers) into the western Yoga world. ● It will also offer opportunity for the audience to move forward on actions arising from the conclusions, recommendations and outcomes. ­­­­­­­­­­ Part I: Adharmic Alliance: How the ivory tower helped Yoga Alliance “certify” Yoga as secular and detach it from its Hindu roots A Case Study: The Encinitas Case 3 “If there is one thing I wish that would stop completely is people saying, ‘Yoga is whatever I want it to be.’” ­ Kirthika Chandrasekar, interviewee for the article on the future of Yoga in the west in “Hindu Human Rights” ​ ​ Key: color references to entities, organizations and individuals referenced ​ ​ the Encinitas Union School District “The following puts into place a partnership between the . Foundation and the . District . to deliver a world class mind/body wellness program at all nine Encinitas elementary schools [an expansion following a pilot program in one school]...Assistant superintendent David Miyashiro decided to attempt to secure additional funding from the Foundation in order to expand the yoga program to all of the 4 District's schools.”2 The KP Jois Foundation See above. Grant partner to the District to provide a Yoga program in schools. Yoga Alliance Yoga Alliance is a standards­setting organization for Yoga teachers and schools. Please read about their history at: https://www.yogaalliance.org/About_Us/Our_History and ​ see their “2015 State of the Union” report for more information as to their mission and initiatives.3 As part of their Advocacy work, Yoga Alliance supported the District in this case. YES! Yoga for Encinitas Students Parents formed the organization YES! Yoga for Encinitas Students and joined the case to support the District’s program. Yoga Alliance was a partner to this organization in ​ ​ ​ support of the Defendant’s case. Dr. Christopher Chapple To support YES! Yoga for Encinitas Students, Yoga Alliance ​ ​ ​ arranged the expert testimony of Christopher Chapple, PhD and professor of Indic and comparative religion at Loyola Marymount University (expert witness for the Defense’s side) Dr. Mark Singleton Mark Singleton, PhD and professor at St. John’s College contributed the expert testimony for the interveners (expert witness for the Defense’s side) Dr. Singleton is now (elected December 1, 2015) a member 2 https://www.yogaalliance.org/Portals/0/Appellate%20Opinion_04.03.15.pdf ​ 3 Yoga Alliance’s 2015 “State of the Union” report: https://www.yogaalliance.org/Portals/0/member%20benefits%20pdfs/YA%202015%20State%20of%20the%20Untion%20V9%20FOR%20WEB%20V2 .pdf 5 of Yoga Alliance’s Board.4 ​ ​ the Sedlocks Plaintiff’s in the case. Dr. Candy Gunter Brown Expert witness for the Plaintiff’s side. See Dr. Candy ​ ​ Gunther Brown’s Declaration (link in footnote)5 interviewee quotes (including Quotations from some of the interviewees juxtaposed next introductory context) to sections from the history of the case and official court documents, i.e., placed in the columns to the right within the body of this article.