Update June 2018
I just came across Guy and Eddie’s ‘Guruji’ still buried away on my Kindle, I deleted it. With every new first hand account of Jois’ sexual abuse, or report of the general awareness of his behaviour in the community at the time from a senior practitioner, I find myself ever more... disgusted with the book, that it was ever written, that many who contributed were happy to do so without referencing his behaviour, ignoring his abuse, promoting, ultimately enabling. Many it seems, if not all of the contributors, were at least vaguely aware, if not having first hand experience, of Jois’ behaviour. They didn’t just look the other way, but promoted the man, continued to call him Guruji, put up his photo in pride of place in their shalas and sent those in their care to him, surely aware that he might abuse them too. Those who did so knew too that some, not all, but some of those who came to them to learn yoga, came for healing and yet sent them anyway, half way across the world into the hands of a sexual abuser. Like many abusers, and mine as a child was a GP, Jois no doubt instinctively targeted those confused enough at the time, vulnerable at the time, not weak but for a time, in that particular time, vulnerable to abuse. He no doubt groomed and presented himself in such a way that it barely seem conceivable or was at least deniable, no doubt he touched a few of the men too in the same way, a smoke screen. This was learned behaviour, a developed skill, in targeting, in smoke-screening. Some, a few, spoke out, left, more clearly should have.
Context to the above...
Beryl Bender Birch on Jois and the late 80s Ashtanga scene, via J. Jason Brown: "My God, everybody knew."
Update May 2018
Many will feel, justifiably (see note), that the expression 'inappropriately touched' does not go far enough in acknowledging the sexual abuse committed by Manju's father Pattabhi Jois upon a number of his students, but this still strikes me as a remarkable statement from a son regarding his father and is surely a welcome first step from the Jois family. Hopefully it will also lead to more general acceptance of the abuse that took place and more compassion for those who experienced it directly.
I also feel that this is an acknowledgement that shouldn't be lost in an fb timeline but should at some point be turned into a letter addressed to those Manju acknowledges here, perhaps posted on his website as well as something similar on the KPJAYI websites.
I also feel that this is an acknowledgement that shouldn't be lost in an fb timeline but should at some point be turned into a letter addressed to those Manju acknowledges here, perhaps posted on his website as well as something similar on the KPJAYI websites.
"My humble apology to those women who have been inappropriately touched by my father I am sorry to hear about it.you have all my support.
Much love to all". Manju Pattabhi Jois
*"Sexual abuse is unwanted sexual activity, with perpetrators using force, making threats or taking advantage of victims not able to give consent. Most victims and perpetrators know each other. Immediate reactions to sexual abuse include shock, fear or disbelief. Long-term symptoms include anxiety, fear or post-traumatic stress disorder. While efforts to treat sex offenders remain unpromising, psychological interventions for survivors — especially group therapy — appears effective". Adapted from the Encyclopedia of Psychology
Given that I have promoted Ashtanga for the last ten years on this blog, I don't feel I can justify not sharing the links below, both here and on my Patabbhi Jois Resource page.
That said, this blog is about HOME practice, Krishnamacharya's approach to asana and the context in which he placed it. Assists, Adjustments, Mysore have little to do with home practice, the practice, I believe, stands on it's own.
I am of course still grateful to Pattabhi Jois for passing along his teachers teaching, just as I am to all other teacher's and practitioners. Every morning I include in my 'prayers', before practice....
"Thank you all teachers and practitioners, past and present, for bringing me to and maintaining me in this practice."
Krishnamacharya suggested that we should look to our own spiritual traditions and languages rather than confuse ourselves with others (Ramaswami), for me that is Greece and Rome rather than India, Latin and Greek rather than Sanskrit.
Update April 2018 - from my fb post
“Jois’s host for the Hawaii event asked not to be identified but did tell me about the incident. After hearing about the behaviour that was taking place in class, the host intervened by calling a meeting with Jois, his daughter, Saraswathi Rangaswamy, and his grandson, Sharath Rangaswamy (who’s known more commonly as Sharath Jois). Saraswathi and Sharath often travelled with Jois and are now the lead teachers of his shala in Mysuru, now called the K. Pattabhi Jois Ashtanga Yoga Institute. Today, the Ashtanga community calls Sharath “Paramaguru,” a name that implies he now holds his grandfather’s “lineage”—a putative combination of ancient techniques and inherited authority. “It was not my intention to shame him,” the host wrote in an email, referring to Jois. “But to delicately inform him that in the West, such behavior could result in a law suit.”
The host writes that Saraswathi interjected: “‘Not just the West, but anywhere!’” Sharath, the host adds, then said that if Jois continued such behaviour, he would not teach with his grandfather anymore. (The Walrus has reached out to Sharath multiple times about these allegations and his response to them. He has yet to comment.) Up until then, it had been an accepted practice for Jois to squeeze the buttocks of women who lined up to greet him after every class and kiss them on the lips. According to the host, this behaviour stopped after that confrontation and Sharath and Saraswathi no longer allowed Jois to say goodbye to practitioners at the end of class.”
Matthew Remski isn't someone I tend to read but this article is too important I feel, for the testimony of the nine woman abused by Pattabhi Jois, skip past the narrator perhaps to the actual accounts, as I have done in the appendix to this post.
My Initial Response to Karen Rain’s Interview About Sexual Abuse - Gregor Maehle
I’m posting here with a heavy heart the full transcript of Matthew Remski’s interview with Karen Rain.
Matthew forwarded me the interview last night and I read the first half then but couldn’t continue because I found it too distressing. I lay in bed for a long time and reflected, a process that continued through the night and in half daze this morning when reading the rest. I have known Karen as Karen Haberman and have practised close to her for around 10 or 11 months through 1996 and 1997 in KP Jois little Lakshmipuram studio. I will address you, Karen, now directly and will get Matthew to forward you my response.
I want to thank you for coming out with your story. I was trying through the night to remember how close your mat must have been to mine. The old shala held 12 mats and my spot was front row, left corner in the 4:30am time slot. Sharath’s spot was front right and I think you practised next to him. This would have placed your mat about 3 metres maximum from mine. I am completely shocked that you had to go through all of this a few metres away from me and I was ignorant of it. I am deeply sorry.
I am asking myself how I could not notice the extent to which these things were going on. I didn’t initially. We all focussed on our drishti (focal point) and practised as if the devil was breathing down our necks, literally. But I remember at some point I performed a twist, while KP Jois adjusted the girl next to me in drop backs. When I spun around I saw what looked to me like him grabbing her buttocks and rubbing himself against her while he stood between her legs and she was back arching. I was totally shocked. After practise I approached her, told her that I saw what happened and that I was happy to accompany and support her if she wanted to take it up with him. I remember to this day her clarity and steely determination in her eyes when she looked straight at me and said with a smile, “Forget about it. That did not happen. You are making it up”.
I had two similar smaller occurrences when the girls in question simply smiled at me, shook their heads and walked on. At that point I decided that I must have hallucinated or made things up or maybe it was my ego or deviant nature that projected my own problems on the guru. I’m deeply and truthfully sorry. I’m sorry that you, and other women had to go through all of this and that I was so close to you and didn’t know nor did I feel what was going on in you. I should have trusted in my intuition and pursued that until it would blow up in some form or another. In my lack of action, I made myself complicit.
At this point, after having read in the wake of MeToo so many accounts of sexual abuse by women conducted by men, I feel an almost primal shame of being male. I totally agree with you, Karen, that sexual abuse is not about sex. It is a ritual of domination. How much of that have men done to women through the ages. I think it behoves all us men to start treating women with more respect.
Reflecting back now on Mysuru (new de-colonialized name for Mysore) it was a classic example of The Emperor and His New Clothes. The whole story was hidden in plain sight. I made a few attempts to discuss these things with senior teachers (I was a newie then and didn’t practise enough series to be taken seriously) but the response was usually along the lines of “Do your practice and all is coming” or “Yoga is 99% practice and 1% theory”. I think I’ll spew if I hear those sentences once more. Questioning the guru was certainly considered theory.
During my last stay in Mysuru in 1999 I shared all of my doubts with a friend. I talked to her about the process of projection, about idealizing a person, about giving up one’s power, hypnotizing oneself into beliefs and finally about taking self-responsibility. She said to me, “What you say sounds much too difficult and tiring. I just want to totally surrender to a person that fixes all my problems in return”. I think these really sums up the crux of the matter nicely. I realized then that I was a member of a cult. Shortly thereafter I packed up and left.
Again, I am really sorry that all of this happened and that it damaged you and other women so much. Again, I’m sorry that I did not do enough to protect you and the others. I want to contribute to your healing by providing a safe space in which you can come forward and express all this. I will continue to post on my media and blog all new revelations in this matter. I also want to thank and acknowledge Anneke Lucas who apparently was the whistle blower on this affair. That must have been really scary to be the first person. Braver than I was.
I would like also to thank you, Karen, for being so clear in your interview what constitutes assault and going through all the intellectualizations and rationalisations, that are trying to explain KP Jois behaviour away. I hope that we as a movement, the Ashtanga culture, can stop doing that and be truthful about what happened. I hope that we can show that we are more than a cult. And I believe we are or should I say that we can become that?
Now here I am talking about providing a safe space where you can heal but I have to actually thank you for providing a safe space to me where I can come out.
The year when you left, 1998, I wasn’t there. I came back in 1999 for a short period with unstable knees. My knees were getting better at the time and I could again do most of my practise. I shared my knee problem with Sharath Jois (then R. Sharath) and asked to be adjusted gently or not at all. In the coming weeks Sharath almost daily mounted me in Baddha Konasana by standing on both my knees with his full body weight. As he stepped up forcefully from behind, he found it hard to catch his balance and had to hold on to my shoulders to not fall over me. For a few moments he swung back and forth on my knees and it felt as if he was grinding them to dust.
After the first day my knees were swelling to the size of footballs and I could hardly walk. Somehow, I thought the guru knows better and knows my body better than I (where did I get that idea from?) and I kept coming back for more. My knees were really saved by a senior teacher who came around to me and said, “Do not go back into that room! They don’t know what they are doing! If you don’t take responsibility for your body, you will end up in a wheelchair!” There was somehow an implied knowledge of that but nobody spoke out. I left Mysuru shortly thereafter and never went back to practice in the Jois shala. I am glad that I strongly advised any of my students not to go there.
I am not writing that with any resentment. I have forgiven Sharath long ago. After years of healing my knees came good and I have a well-going daily Ashtanga practice 20 years on. The reason why I’m writing this is because there is still an emperor with no clothes in Mysuru. I think an apology should be issued by the Jois family for sexual assault and violating adjustments. More importantly I think there needs to be a disclaimer that Sharath has any form of guru status, that he knows our bodies better than we do. Let’s stop projecting our power on gurus and let’s cease worshipping people who insist on passing on knowledge and especially sacred knowledge in vertical relationships. That doesn’t work anymore (did it ever?).
As all these things are being revealed the cult-like, fundamentalist tendencies in Ashtanga Yoga have only increased. More than ever one person defines exactly what is correct practice. Even just recently Sharath has accepted the title parama guru, claiming the fact that he is the only true representative of an ancient lineage and the only person to authorize teachers, etc. I am concerned that the wool is still being pulled over the eyes of young, unsuspecting people. To my knowledge the title was actually conferred to him by a Western senior teacher. The bogus-parampara juggernaut is still being propelled forward. Karen, you have brilliantly explored the issue of complicity in your interview, so I need not embark here on the issue.
And the cover-up is still going on. In the last 24 hours I have hear from several sides that the video showing KP Jois sexually assaulting and adjusting violently students has been taken down several times by petitions of Jois followers. This has to stop. The cover-up has to stop and what has been done has to be owned. What we need here is a Truth and Reconciliation process and it needs to start with the truth. And not with cover-up.
Until that has been done and apologies have been made a call to boycott the Jois shalas in Mysore is only fair. Also, those who are still touching the feet of that emperor without clothes should think whether they are not continuing that trajectory of power transfer that leads to unhealthy relationships and abuse.
One woman commenting on my last post signed off with #gurufreezone. I have not explored that link but after all that has happened I think we need to make modern Ashtanga Yoga a guru free zone. Let’s be a collective of equals in which any form of teaching is not handed down in vertical relationships and where gurus can do as they please. Let’s turn modern Ashtanga Yoga into a collective of equals where teachers are mere facilitators and servants of growth for students. Let’s take our power back and stop projecting it on people who are as flawed as we all are.
PS This post is only a fragment of what needs to be said but I hope to be addressing all that later down the track. Thanks to all of you who commented on my initial post of M. Remski’s article. I found them very valuable and will continue to read all.
Also this month, from Gregor's wife Monica
An this follow up from Monica...
Step by Step
May 27, 2018Mary Taylor
December 2017 - Update to my Pattabhi Jois Resource page
The response below to allegations of assault ('fondling and unwanted sexual touching') against Pattabhi Jois strike me as merely a start, work in progress...
See this article from Mary Taylor and Richard Freeman
"In fact, it is well documented that my own teacher, Sri. K. Pattabhi Jois, (whom I love dearly) had certain “adjustments” that he gave to female students that were sexually invasive and inappropriate...."
and a follow up piece
Note: I provide the link above for Karen's comments/response rather than for the writer of the articles treatment of those comments. See too Karen's discussion with Jan Peters (12/12/17) on the later's recent public post.
See too this more recent statement from Karen Rain
Karen has collected her posts on this here
Update: 27th April 2018
New article, with nine accounts of abuse by Pattabhi Jois, including the above by Karen Rain.https://thewalrus.ca/yogas-culture-of-sexual-abuse-nine-women-tell-their-stories/
Also, the best article I've read on this thus far
Also, the best article I've read on this thus far
Panic and Emptiness - Ashtanga yoga Northampton
and this detailed, careful treatment of the issue from Kino McGregor today (27th December 2017).
Ashtanga Yoga—Accountability, Acceptance and Action in the Arena of Sexual Appropriateness and Hands-On Assists by Kino MacGregor
Update: A disappointing interview with Kino on the topic here however.https://www.jbrownyoga.com/yoga-talks-podcast/2018/4/kino-macgregor
Look out too for Greg Nardi's response on facebook on the 18th December
Update 1- Jan 2018
I hear this week that Sharath has addressed the issue in conference at least in Mysore, indicating that his Grandfather, Pattabhi Jois, acted wrongly and that there was an obligation to speak out. As yet there are no more details or an official statement.
Note: On whether Sharath should apologies for his grandfather's behaviour?
It strikes me as more the case that the KPJAYI, as an organization, should acknowledge publicly (on their website rather than relatively privately in a conference ) that Pattabhi Jois acted wrongly, inexcusably, and apologise to those harmed on his behalf rather than treat him as an enlightened yogi every guru purnima, which he clearly wasn't. My understanding is that Sharath and Saraswati were aware of Pattabhi Jois' behaviour (this then is coming as no shock, no surprise), and while they are said to have tried to stop it, ultimately they effectively allowed the behaviour to continue. If Sharath reserves the right to authorise as well as removed authorised and certified teachers from the KPJAYI list based on his perception of whether these teachers are faithful to the practice and values promoted by the KPJAYI he should surely begin by addressing the actions of it's founder.
Appendix - April 2018
Matthew Remski isn't someone I tend to read but this article is too important I feel for the testimony of the nine woman abused by Pattabhi Jois, skip past the narrator perhaps to the actual accounts as I have done here.
Yoga's Culture of Sexual Abuse: Nine Women Tell Their Stories
Full article by Matthew Remski here
The nine testimonies from the article.
1. Katchie Ananda was thirty-five and living in Boulder, Colorado, when she encountered Jois at a yoga intensive held there in 2000. She told me about being both physically and sexually assaulted by Jois over the span of several days. In one encounter, she says, Jois wrestled her into a deeper standing back bend than she was ready for. Her hands were on her ankles—already an extreme position. Jois moved her hands sharply up to behind her knees until she heard an internal rip. Later, an mri showed a disc herniation, to which she believes Jois contributed.
During that same event, Jois leaned into her and pressed his groin directly onto hers while she was on her back with both legs behind her head. “I remember registering that this was wrong,” she wrote in a public Facebook post. “But I was also completely absorbed in the sensation of having my hips opened, probably past what they could handle.”
2. Charlotte Clews’s experience at an event in Boulder followed the same arc. At twenty-seven, Clews was living in Boulder and felt she’d found a home in the yoga community’s athleticism and was progressing toward the most demanding postures. During one practice, Jois tore her hamstring attachment as he stood on her thighs and pushed her torso into a deep forward fold, with her legs open in a wide V. She persisted through the pain until Jois again approached her to hold her steady as she bent over backwards into a series of “drop backs.” He pressed his groin directly against hers as he supported her as she arched up and down. She had never been touched in that way in that posture before.
Clews tells me that she was trained to believe that pain in practice was irrelevant and that injury was a risk in Ashtanga. But part of her also believed that a “good” student—who properly submitted to the teacher—would not get hurt. The group considered it to be a special honour when Jois assisted them. Clews remembers no impulse to tell her friends about the pain she was in, nor to resist Jois, in part because he was supporting her lumbar spine, which made resistance nearly physically impossible. She says Jois later insisted that she fold her right leg in lotus position despite her ankle being sprained. When she didn’t comply, she says, he aggressively torqued her legs into position and badly reinjured the ankle. It didn’t occur to Clews at the time to blame Jois for the pain, she says. She felt she was choosing the experience.
3. In November 2017, Karen Rain published a #MeToo statement to her Facebook page. She described being regularly assaulted by Jois between 1994 and 1998. Like other women I spoke with, Rain says that Jois assaulted her when he was adjusting her. In her case, the assaults occurred in various postures, including one in which she was lying on her back with one of her legs pulled up straight alongside her body and with her foot over her head. “He would get on top of me,” she says, “as he did with many women, in the attempt to push our foot down over our head, and he would basically hump me at the same time.”
4. Marisa Sullivan remembers sitting on the stairs outside the open door of Jois’s shala on her first day in Mysuru in 1997 and seeing him put his hand on a woman’s buttock and stare off blankly into space. She watched, aghast, as he kept pawing the women. As the days stretched into weeks, she commiserated with two other American students who were also appalled. When it was her turn to practise in the room, she was hypervigilant, trying to time her postures to avoid vulnerable positions whenever Jois passed. When he did touch her, she froze.
But she had also prepared for years for this opportunity, had come a long way from New York City, where she lived, and felt socially invested. “I feared my position in the community if I spoke out,” Sullivan says. “But much more than that—I had lived through sexual abuse at home and my truth was denied. I did not want anyone taking away my truth that the way I and other women were being touched was wrong. I heard too many devotees support Jois’s actions with varying excuses.” She made a choice to stay. “I said, ‘I’m here. I’m just going to dive in. Enough with this questioning.’ I’d always been on the outside of communities.”
After that moment, she began to let Jois physically adjust her. Suddenly, he began showering Sullivan with attention. She felt that she blossomed. Soon, she would either kiss his feet or bow down at the end of each session. But, a few weeks later, he assaulted her while she was standing in a forward bend, her legs spread wide and her arms raised up and over with her hands reaching toward the floor. First, he pushed her hands to the floor, which she found agonizing. In that position, she was immobilized. Suddenly, she says, Jois walked his fingers over her buttocks, landing on her groin, where he began to move his fingers back and forth over her leotard.
5. Hawaii-based Michaelle Edwards describes a similar incident that took place in 1990 at an event with Jois on the island of Maui. Edwards was in Paschimottanasana (an intense seated forward fold) when Jois laid down on top of her, pushing her deeper until she could barely breathe. He then reached underneath her hips to use his fingers to grope her. “I was shocked and thought maybe he was confused about what he was doing,” she says. “And then I really felt molested and very uncomfortable to have his weight on me.” Edwards told Jois “no” repeatedly. Then she tried to move him off of her. Finally, she was able to stand, only to see Jois smiling. “He began to call me a ‘bad, bad lady.’” At the end of the class, she saw people treating him “as though he was some kind of deity or enlightened being.”
6. In 2000, says Anneke Lucas, Jois sexually assaulted her during a yoga intensive in the ballroom of the old Puck Building in downtown Manhattan. Lucas, a New York City–based writer and now the executive director of a non-profit, had come to Ashtanga practice as part of her path to healing after surviving sex trafficking as a child. Jois groped her a few days into the workshop. “I sensed that if I were to respond in public, he would have experienced the humiliation he’d just made me feel. He would be angry, and send me off,” Lucas wrote in an article first published on a prominent New York yoga website in 2010 and reissued in 2016. “I thought I might be banned from my community that had come to feel like home. I felt confused, felt helpless, and held my tongue.”
7. Michelle Bouvier told me that Jois groped her groin twice at a 2002 event in Encinitas, California. Then twenty-four years old, she remembers at first being shocked and then trying to ignore him by syncing up her energy with that of the older woman beside her. “I thought, ‘This is not really real anymore,’” Bouvier tells me. “[But] if I had thought there was anything spiritual about this scene, that feeling was gone.”
8. Maya Hammer visited Jois’s Mysuru shala in the late ’90s, at the same time as Sullivan (the two later travelled together). She was twenty-three at the time and living in Kingston, Ontario. Early into her practice at the shala, Jois groped Hammer’s breast. At first, she thought it might have been an accident. By the third day, he was leaning forward into her buttocks and groin region. She was shocked. After a call home to her father, Hammer set out to confront Jois. She told me that he denied groping her, then promised that he wouldn’t keep doing it, and then waffled when she demanded a refund. She stood her ground until he reluctantly fetched $200 in cash from the back room and thrust it at her. She left the shala soon after.
9. At another event, in 2002, Micki Evslin, who was then fifty-five, attended an event with Jois in Hawaii, where she lives, as part of his American tour that year. Evslin remembers being excited by the prospect of meeting the master. She was in a standing forward fold when she saw Jois’s feet approach from behind. He then penetrated her vagina with his fingers. “He had to use a lot of force,” says Evslin, in order to stretch the fabric of her clothing. Before she could react, Jois moved on down the line of bent-over practitioners.
"Jois’s host for the Hawaii event (2002) asked not to be identified but did tell me about the incident. After hearing about the behaviour that was taking place in class, the host intervened by calling a meeting with Jois, his daughter, Saraswathi Rangaswamy, and his grandson, Sharath Rangaswamy (who’s known more commonly as Sharath Jois). Saraswathi and Sharath often travelled with Jois and are now the lead teachers of his shala in Mysuru, now called the K. Pattabhi Jois Ashtanga Yoga Institute. Today, the Ashtanga community calls Sharath “Paramaguru,” a name that implies he now holds his grandfather’s “lineage”—a putative combination of ancient techniques and inherited authority. “It was not my intention to shame him,” the host wrote in an email, referring to Jois. “But to delicately inform him that in the West, such behavior could result in a law suit.”
The host writes that Saraswathi interjected: “‘Not just the West, but anywhere!’” Sharath, the host adds, then said that if Jois continued such behaviour, he would not teach with his grandfather anymore. (The Walrus has reached out to Sharath multiple times about these allegations and his response to them. He has yet to comment.) Up until then, it had been an accepted practice for Jois to squeeze the buttocks of women who lined up to greet him after every class and kiss them on the lips. According to the host, this behaviour stopped after that confrontation and Sharath and Saraswathi no longer allowed Jois to say goodbye to practitioners at the end of class".
- Matthew Remski: Yoga's Culture of Sexual Abuse: Nine Women Tell Their Stories
I wouldn't normally listen to J Brown's podcast either or to Kino Macgregor for that matter, but I did listen to most of this one (https://www.jbrownyoga.com/yoga-talks-podcast/2018/4/kino-macgregor) and I too was frustrated with Kino's response to Pattabhi Jois' sexual abuse, as I have been to much of the response in the Ashtanga community. This article from Karen Rain, one of the nine contributors in the above article, addresses the problem head on and is important I think,however uncomfortable.
UPDATE 4th May 2018
Letter to Karen Rain from Kino Macgregor (posted - public setting - on Kino's fb page)
Dear Karen Rain
I am so sorry for the harshness of my words and the inconsiderate statements I made on the J. Brown Podcast. Thank you for calling me out in your recent blog and bringing attention to my failures. At the time of the interview I had not read your extensive first person accounts. I was ill-prepared to speak on this subject and I regret my defensive and dismissive demeanor. While not an excuse, it should be said that I did not expect to speak on this subject and I was a bit taken aback by J.’s questions. Nevertheless, my lack of compassion for your pain goes against everything I believe yoga stands for, that is, the commitment to do no harm. I have harmed you further with my insensitive words and I apologize to you and to all to all the other victims.
The reality of your experience is devastating, heartbreaking and world-changing. I am personally still trying to process it all and, as a survivor of sexual assault at the hands of a yoga teacher myself, I can truly empathize with how deeply this has impacted and continues to impact you. I am sharing your blog now so that others can hear from you directly:
You write of the need for Ashtanga Yoga to reinvent itself. Despite your pain, you do not seek to destroy the Ashtanga Yoga system. Thank you for your forgiveness. My hope and prayer is that we, the students and teachers of the Ashtanga Yoga community worldwide, come together to heal this wound and establish a truly safe space for spiritual practice going forward where the awful accounts of abuse that you describe never happen again.
With love, respect and gratitude,