Yoga Threatens Evangelicalism. Just like Jesus.

Via on Jun 27, 2011

work by barbara hepworth. internal vibration + self authorization + the feminine = ... read on...

by Matthew Remski

Luke 17:21 quotes Jesus: “The kingdom of god is within you.” Most yoga practitioners would agree.

But are biblical Christians allowed to believe this?

The recent proclamations of Reverends Albert Mohler and Mark Driscoll on the subject of yoga seem to say “no”. They claim that if biblical Christians use yoga to look within for divinity, they’re more likely to find hell.

It’s been ten months since Mohler issued his mild-mannered fatwa against the seductive creep of yoga into Christian culture. “When Christians practice yoga,” he posted, “they must either deny the reality of what yoga represents or fail to see the contradictions between their Christian commitments and their embrace of yoga.”

Non-biblically-centered Christians bristled at Mohler’s argument: “Yoga helps my relationship with Jesus – hands off!” Counter-culture yogis scoffed: “Is your faith so fragile that you think a few stretches and chants will tarnish your soul? Grow up!” And the silent majority of “can’t-we-all-get-along?” yogis sighed, lit some more incense, and went back into downward dog.

But one fact has escaped examination so far. Mohler’s posture, sincerely executed according to his training, highlights the intractable conflict between those who value internal truths, and those who distrust and fear them. In this light, the issue runs much deeper than whether or not Christians compromise their allegiances by donning hot-pants and chanting. It’s really about whether humans need to be possessed by a god to be virtuous, or worthy of love, or even safe. Mohler’s warning is leveled at everyone who feels confident in his or her own internal integrity. His post is a rear-guard attack on the foundation of modern personhood and private values. The problem is that his view comes out of a time that predates widespread literacy, democracy, human rights, and self-authorizing forms of spirituality. And it just doesn’t fly anymore.

Here’s the crucial axiom of Mohler’s faith-based theism: human life is valuable to the extent that it is possessed by an external god. Further: the road to perdition is paved with the delusion that you can find meaning in your own way. You have fallen into this fallen world through your own fallen nature, and you can’t learn your way out. You need a saviour, and a book. And you’d better choose wisely, because there’s only one of each.

Modern globalizing yoga, which is gradually extracting itself from a Indian religious heritage that in some of its forms holds some of these same values, is saying something completely different. It says that human suffering comes from habitual patterns of broken relationship – to your body, breath, emotions, others, and environment – and that you come pre-equipped with the ability to resolve these patterns through daily practice. Your innate healing wisdom can be tripped into action by any errant fragment of inspiration.

This is where the real conflict lies. Not between King James and Sanskrit mantras, nor between “Hatha Flow” and “Praise Moves”. It’s not about what religious jersey you wear. The conflict is between a positive vision of personhood, and the picture of the doubt-prone, passively dependent person that certain religious biases create. The critical question is: Does each of us possess a highly-nuanced self that lives and grows naturally through the dynamism of relationship, environment, and improvised creativity? Or are we broken vessels to be fixed and filled? Are we inert hardware to be programmed? Puppets for the hand of god’s will? Criminals requiring redemptive social control?

“Christians are not called to empty the mind or to see the human body as a means of connecting to and coming to know the divine. Believers are called to meditate upon the Word of God — an external Word that comes to us by divine revelation…”, says Mohler.

The bible-centered Christianity of Mohler asserts that knowledge and authenticity come from a specific allegiance to a specific religious-historical person and event. It asserts that deviating from this authorization opens a doorway to peril. (The existentialists partially agree with biblical Christians: once a human does assume self-authority, he is damned. Damned to self-responsibility. Damned to bravely fashion an authentic life out of his wondrous and uncertain web.)

Mohler’s Christian cannot be self-defined nor self-possessed. She may be permitted to stretch her muscles with the thought of having been made in god’s image, but must stop before her body becomes her own source of pleasure or even revelation. Mohler can’t let his followers practice mindfulness, lest their minds become their own source of wonder. His Christianity works through the powers of church and god owning and directing the internal reality of believers. If there is pleasure, it comes from god, and not within. If there is mental peace, it comes from god, and not within. Mohler’s Christian seems to be forbidden from that which many of us hold dearest: personal agency that effects self-improvement.

Personal agency seems to be highly toxic in biblical Christianity – indistinguishable, perhaps, from demonic possession. Recently, in a post called “Holy Yoga or Demonism?” in anticipation of a “Holy Yoga” Conference in Washington, D.C., Mohler-supporters verbally crucified fellow Christians who are drawn to what they value as an embodied form of worship, and a way of honouring the “temple of the Holy Spirit”.

Following Pastor Mark Driscoll’s lead in the post’s interview (“If you just sign up for a little yoga class, you’re signing up for a little demon class”), the yoga-averse faction fills the comment-thread with obvious complaints: yoga is not Christian, yoga is a syncretistic tumour of global blasphemy, etc. But their subtler line of reasoning gets to the heart of the matter: the danger of self-reliance in a world assumed to be a spiritual battleground in which the human is helpless.

“The danger of Hindu yoga [sic]”, writes one David Sherman from Minnesota, “is that it teaches you to empty your mind in an attempt to connect with Brahman [sic]. A vacant mind wide-open like this is like ‘a house swept clean’ (Matt. 12:43-45) and makes one vulnerable to demonic activity. This ‘content-less’ meditation is a deception of Satan to prevent focus or meditation on God. It is the subtlest form of idolatry because it teaches man to focus inward and to seek transcendence on his own merits.”

In other words: in a blank-slate state (if this can ever be achieved), you have no positive internal personhood to anchor you against malicious possession. Your only protection is to commit yourself to the continued possession of the god you believe will protect you from, er, yourself, as it were.

Yoga does not threaten the theology of Mohler or Driscoll because it involves stretching muscles or physical worship or chanting in an unknown language. (Speaking in tongues involves all three.) Yoga is a threat because one does it oneself, imbued with a sense of growing personal empowerment, and often alone, in an experimental fashion that often yields novel results. Yoga locates authority in personal experience, and so will naturally magnify the rich complexity of internal life.

A radiant internal life requires an externalized god less and less. If you possess yourself – through analysis, dreams, art, freedom of expression, and evidence that you can share with a community of others – you no longer need to be possessed by a god to feel safe or loved, or righteous.

Yoga is adding to religious mentality what science has been trying to add to faith: a way of personally verifying what is true. Much separates yoga and science, but they share a method that depends on the independence of personhood, and that trusts free people to make conscious decisions.

Mohler and Driscoll are hawking an ancient need to be owned. To close the deal, they must continue to imply the timeworn and self-flagellant image of the human as infantile, dependent, incapable of original thought or virtuous will. The message of modern yoga culture couldn’t be more different.

We also can’t ignore the subtext of misogyny. It is no secret that the vast majority of contemporary yoga practitioners are women. Mohler, apparently tone-deaf to his constituency, openly complains that 90% of the critics of his post are women. Yoga culture today is women’s culture, and Mohler waded right into it.

Women’s stewardship of modern yoga shows that freedom from godly or doctrinal possession comes most sweetly to those who have been most possessed. Women are the particular beneficiaries of modern yogic self-authorization, and Christian women are no exception. They are unlikely to surrender this new freedom to Mohler and Driscoll. The Reverends surely know this, and are predictably digging deeper into their Pauline trenches. “Let a woman’s head be covered,” etc., etc.

In the coming years, Mohler and Driscoll may face ever greater rebellions from Christian women who, inspired by yoga and other arts of self-authorization, reject doctrinal ownership over their personal agency. One may wonder whether this will influence the struggle for reproductive authority. Those whose minds are free tend to demand their bodily freedom as well. The physical culture of modern yoga gives them a head start, because it locates presence, meaning, and growth in bodily experience. Through asana, “spaciousness” and “grace” are felt as properties inherent to each personal life, and not the fickle gifts of an external god.

Everyone who is interested in this issue would do well to ignore the smoke-screen of religious sectarianism and recognize the position of Mohler and Driscoll for what it is: an attack on the “internal kingdoms” of personhood and agency, tinged with subconscious misogyny. Seen in this light, their view might help to amplify the hopeful question that modern yoga poses to everyone through its explosive globalization:

After millennia of possession, can we finally be ourselves?

_____

photo by scott

Matthew Remski is an authoryoga and ayurvedic therapist and educator, and co-founder of Yoga Community Toronto. With Scott Petrie he is co-creator of yoga 2.0, a writing and community-building project.

yoga 2.0: shamanic echoesis now available for kindle and other e-readers.

About yoga 2.0 lab

Matthew Remski is an Ayurvedic practitioner and Yoga Teacher Trainer in Toronto. His latest book, Threads of Yoga, is gathering international acclaim. He's teaching this online course starting 1/7/14. It's currently full, but there is a reduced-tuition option for auditing. The 12 weekly lessons will be available online for six months following the course. Participants receive a 130-page manual of notes.

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13 Responses to “Yoga Threatens Evangelicalism. Just like Jesus.”

  1. bellamia says:

    I don’t understand how one can separate “christians” from biblical and non biblical. Christianity is based on the bible and Jesus being the Son. Very basic. How people choose what to believe from there is another thing completely. I found this to be almost degrading. I’m a Christian yogi. I love my God. Yoga has brought me closet to Him. I am also biblical in that my yogic meditations revolve around Jesus, biblical lessons and other such things. I don’t really know what else to say except this article seems way off.

    Please don’t confuse fundamentalism with christianity. It is not the same.

    Written from my DROID. Please excuse grammatical errors.

    • matthew says:

      Thank you for commenting, bellamia. Please click through to the referenced articles to clearly understand who and what this post is targeting.

      The marker of "biblical" Christian, which believers like Mohler and Driscoll employ to distinguish themselves, implies a literal rather than interpretive approach to scripture. I grew up Catholic: our usage of the bible was quite interpretive, and therefore (and in many other ways) very different from the Christianity of Mohler and Driscoll. There are many streams of Christianity, and some are fundamentalist. This cannot be denied.

      It's not this post that is degrading to your experience, but the pastors I reference, who would tell you, in part based upon their biblical literalism, that practicing yoga, which you find so beneficial to you, invites demonic possession. This post is on your side.

    • Andre says:

      Fundamentalism is very much a part of Christianity, and yoga, and Hinduism, and Islam. I don't think you can separate fundamentalism from religion. What Matthew describes in his article is not uncommon.

  2. Tanya Lee Markul tanya lee markul says:

    Great article for discussion! Luke 17:21 quotes Jesus: “The kingdom of god is within you.” – for me, this sums it up. Thank you for sharing!

    Posting to Elephant Yoga on Facebook and Twitter.

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  3. matthew says:

    It is interesting: Mohler and others focus on the danger of the "blank slate". I suppose that devotion towards other deities would be clear idolatry, and not worth mentioning for them. This is in part why I explored the principle of internal space and self-authorization, rather than allegiances.

  4. Just posted to "Featured Today" on the Elephant Yoga homepage.

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  5. Just posted to "Popular Lately" on the Elephant Yoga homepage.

  6. [...] Yoga Threatens Evangelicalism. Just like Jesus. [...]

  7. I happen to believe in the God in all of us. I believe we can find God in every thing and every one. However, I know others do not believe this. When I have a conversation with one person I respect, she continually returns to John 14:6, “I am the way and the truth and the life. No one comes to the Father except through me." This is the basis of her faith as a reformed Christian. She feels, since Jesus came, all other forms of God are no longer relevant. Only through Christ can we experience Him. I think that is the difference in the two viewpoints. One, God is everywhere. Two, the TRUE God is only seen through Christ.

  8. I hear you. But, I think for some, religion and faith is not about a positive purpose so much as it is about discovering truth … even if that truth is not as pretty as we'd like it to be.

  9. matthew says:

    I'm hopeful about my pessimism too :).

    You make a crucial point: "We need meaning and it's not easy to create (and re-create) it for yourself."

  10. matthew says:

    thanks for the note, HL. glad to hear the resonance…

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