Recently I’ve been again in the strange and exquisite process of injury. I didn’t volunteer. I don’t always feel grateful. It’s almost a cliche that injury is a gift, but the gift is another of those bad-fairy ones: you-didn’t-want-to-sleep-for-a-hundred-years-but-in-the-end-you-get-the-prince kind of thing.
It feels like about a hundred years – easily – but despite a cascade of tender little epiphanies, I haven’t got the prince yet. And since I’m still in process with this one, I’m not going to write about particularities. Seeds need to germinate in the dark.
Practice without epiphany would be an odd kind of practice to me, but injury seems to act as a particular kind of awareness cluster – an escalation, an intensification, also often a redirection, a refocusing and re-envisioning. It’s a call to pay attention, an opportunity for a kind of meta realignment, which contains biomechanics – signposts for practical physical restructuring – but is also much bigger, carrying personal mythopoeic meanings with the potential to unravel, rewind and reorient. It speaks to the occluded histories of my body, to ways of being in the world so familar as to have become transparent to me, and through all of this to the potential for fuller human becoming.
My practice is cyclic. I’ve been fortunate in that hypermobility deprived me early on of any illusion of linearity in these things. There are times of more; there are times of less. Over-arching this one-step, two-step in the realm of performative physical capability, is a boader pattern of integration, enlargement, attunement on an increasingly subtle level. What seems to arise is on the one hand a more precise and intuitive faculty of discrimination – viveka – and on the other, the slow inexorable seepage of love.
A long time ago, I put myself in apprenticeship to my body; it’s the teachings that emerge from being a body, and from reflecting on and as that body, that really inform me. I have little interest in abstract yoga philosophy. I’m sceptical about enlightenment and the ‘higher’ states of awareness: samsara as something attainable, something ‘over there’. What’s happened to me is more like a slow settling, a sifting and shifting, like an old house on friable ground. The more it settles, the more the walls crack. The situation is essentially imperfectible. It’s the humanness of this that absorbs me.
After 33 years, I feel that my practice is really just beginning to get interesting. Maybe I”m a slow starter. Matthew Remski’s WAWADIA project has produced quite a bit of discussion of a kind of asana plateau, which happens, apparently, somewhere around three to five years into practice – like the yoga version of the seven-year itch. Maybe this has to do with the limited attention span of neurotypical people (a source of ongoing amazement to those of us on the spectrum). Autistic people are orientated to detail and pattern. We will happily do the same thing every day for years and years, because it never is the same thing. Repetition is revelation: my practice is always full of surprises.
I think it also has to do with an essential human resistance to change. Few of us embark on a yoga practice with a knowledge of how deep and thorough-going will be the transformation it requires of us. We expect yoga to be contained in the magic one hour or ninety minutes. We expect it to be pleasant and enlivening. We don’t expect it to crack out of stasis our old habituated patterns, or to surface deeply embodied historical trauma. The most commonly given reasons for coming to a yoga class by my beginning students are: to get fit, to increase flexibility, to lose weight and to relax. When practice starts to require of them much, much, very much more, they frequently slide silently out.
I know that many schools consider two years’ practice to be sufficient to embark on yoga teacher training, but to me, two, three or five years is scarcely a beginning. To me, a practice becomes a practice when it’s seen you through at least a couple of generations – through births, deaths and marriages, love and loss. It seems to be symptomatic of the Tesco superstore mentality afflicting our culture that we jump ship so readily. If there’s always another product on the shelf with another promise of youth, fitness and vitality, why bother to negotiate inconvenient and difficult obstacles? Why bother to learn anything at all?
Matthew reckons that most people enter yoga in search of some kind of therapeutic outcome. I’m not most people, so I don’t know whether this is true or not. I started practising yoga when I was eighteen, I didn’t have any physical parts in obvious need of fixing, and I couldn’t have told you why I was doing it. In retrospect, it’s clear to me that I was hungry for embodiment. I was autistic, anorexic and out of my depth, and everything was a last-ditch stand. No habitat I could locate felt vast or wild enough to reflect my internal experience. I was desperate for a sense of containment, of physical integration, of the parts adhering to the whole. I urgently needed to discover some kind of coherent centre. I suppose that, in a very broad sense, this could be seen as a therapeutic motivation, but really I viewed it more as an artistic mandate, in which I was both the art and the artist. I still do see it that way.
Most of my life I’ve lived to move, not moved to live. I tumbled head first into astanga vinyasa because I was enthralled by the movement and captivated by the preoccupation with edge. I wasn’t all that interested in what it could do for my health and wellbeing. It turned out that many of the arrows pointed in both directions, but I can’t in honesty say that all of them do. The ongoing challenge is to nudge the situation into some form of do-ability. As I’ve tipped over onto the descending flank of the hill, my orientation has shifted – a little bit. The materials are in slow metamorphosis. They are gradually producing a different kind of art and a different kind of artist. At 51, I know that each day of astanga vinyasa is a day of grace. I know that one day the practice will spit me out – not, I hope, before I’ve been thoroughly chewed up by it. I’m going for complete mastication. I’m giving it my all.
It takes a village to keep a hypermobile body in something like working order. I would like to thank Darren Higgins at Vanbrugh Physio. I can’t tell you how long I’ve been looking for a physio I can actually work with – found one! I would also like to thank my wonderful osteopaths and much – very much – loved companions on the path of the dance Indi Ajimal and Cyprian Londt. And where would I be without Scott Johnson and Andy Gill at Stillpoint Yoga London? Lots of love, guys.