Friday, August 26, 2022

The Top 5 Longreads of the Week

Here are five standout pieces we read this week. You can always visit our editors’ picks or our Twitter feed to see what other recommendations you may have missed.

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1. Rocky Mountain Massacre

Ryan Devereaux |The Intercept |July 20th, 2022 | 10,268 words

This story opens with a single gunshot, blood pooling on the snowy ground, and a missing body. The victim: a wolf. The shooter: a member of Montana’s backcountry law enforcement. Some people call what happened a ruthless kill; others say it was part of a sanctioned harvest. Therein lies the central tension of Ryan Devereaux’s deeply reported feature about the wolves of Yellowstone, and how their fate has become tangled with the politics of Montana’s ascendant right wing. This is the (exceedingly) rare environmental policy investigation that reads like a crime thriller. —SD

Tess McNulty | Harper’s Magazine | August 10th, 2022 | 5,086 words

As far as I was aware, my high school didn’t even have a debate team; if it had, I doubt I would have joined. But now, after reading this compelling and deeply disturbing essay from Tess McNulty, I’m glad that it never even entered the picture. McNulty was a self-possessed and fearsome competitor during her early teen years, but it didn’t take long for the debate circuit’s deeply ingrained toxicity — gendered expectations, sexually inappropriate coaches — to rob her of her confidence. “The circuit made us all complicit in sustaining its stratifications,” she tries, “if only by stoically accepting our place within them. This undermined its more lofty intellectual pretensions. Every rule could be bent in the pursuit of power. To protest was to show weakness. This made it difficult for teenage minds to recognize when lines were crossed.” The writing alone lets you know she would have absolutely mopped you if you were unlucky enough to go against her; now, with a clarity of both hindsight and purpose, she reclaims the very power she unknowingly relinquished. —PR

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3. To Live in the Ending

Alyssa Harad | Kenyon Review | July 29th, 2022 | 6,113 words

“I am not sure I know how to unbraid the language of the apocalypse from all this and still have a voice left to speak to you,” writes Alyssa Harad, early on in her Kenyon Review essay about climate change and the end of the world. But the deeper you get into this intense, sprawling piece, the clearer it becomes: Harad indeed has a voice, and as she flows from vignette to vignette, you realize she knows exactly what she’s doing. I love the way Harad threads her trans-apocalyptic observations about the world with personal musings that trace her own thinking since she was a child, and also describes how she’s come to make sense of the precarious times in which we live. Instead of relying on catastrophe narratives or thinking of the end as a singular event, she contemplates life as a series of “nested crises,” and explains that “worlds end all the time.” There’s some comfort in knowing that there are endings happening every day, everywhere, to everyone and everything. The piece covers bleak ground, but Harad’s gorgeous words and artful weaving make for a quietly uplifting, inspiring read. —CLR

4. How a Tourette’s Diagnosis Helped Me Understand Who I Am

Leland Cecco | The Walrus | July 5th, 2022 | 4,058 words

Leland Cecco was only diagnosed with Tourette’s at the age of 31. Growing up, his parents put his tics down to nervous tremors that would pass. As an adult, he deliberately resisted looking inward: “not knowing their cause meant not pathologizing them into an incurable condition, not knowing what limits might exist with them.” Here, he grapples with what it means to have finally been diagnosed with this disorder — one still widely misunderstood. Does the label help? In considering this question, Cecco goes back to the very beginning, finding the first possible account of Tourette’s in “The Hammer of Witches, a fifteenth-century book that describes, among its anthology of witchcraft and demonic possessions, a priest whose abnormal tongue movements, vocal tics, and coprolalia, or calling out inappropriate words and sounds, were believed to be the work of the devil.” It’s a fascinating, but confusing, background. Even Gilles de la Tourette himself contributed little other than his name to the condition, writing only one paper on the subject, in which he “bore a grim warning: there was no cure for the syndrome … because ‘once a ticcer, always a ticcer.'” This essay may be light on science, but the interweaving of a personal story with the history of Tourette’s provides an enlightening cultural perspective. —CW

5. I Loved Bike Touring—Until I Got Paid to Do It

Caitlin Giddings| Outside | December 30th, 2019 | 2,997 words

Full disclosure, this is an older story, from the age before COVID, no less — that distant year of 2019. I came across it this month when Outside made it into a podcast, a wise decision: It’s a fun, witty tale that bounces along at pace. Grabbing you from the start, it places you in the middle of a bike chase with “a middle-aged psychopath in high-vis spandex.” The psychopath in question is a disgruntled client kicked off one of the bike tours led by the writer, Caitlin Giddings. Giddings relays her time as a tour guide with candor, and with just a few words manages to paint a visceral picture of dirty, sweaty trail life, and leave you giggling at the characters sharing it. It’s a snapshot of the broad spectrum of humanity, from how we deal with tragedy to how we allocate who washes the group spatula. Luckily Giddings stuck out this grueling profession long enough to gather these stories, although sadly left before discovering the identity of the mysterious tent urinator. —CW



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Thursday, August 25, 2022

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August 25, 2022 at 11:48AM
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A mafioso walks into a restaurant in #DC — and sets up an international crime syndicate in the #FBI's backyard. Two arsons, a faked murder, and hundreds of thousands of dollars-worth of cocaine later... #DCHistory https://t.co/8lD2RcdiiF A mafioso walks into a restaurant in …


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August 25, 2022 at 10:53AM
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This map of New York City, with a focus on Brooklyn, is chock full of details. Zooming in you’ll find steam and sail boats floating in the East River, and clusters of buildings throughout the borough. See the detail here: https://t.co/qftthYxcNP https://t.co/6XCTBSzr4n This m…


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August 25, 2022 at 10:28AM
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On August 25, 1814, just when Washington, #DC was hoping for something to put out the fires set by invading British troops, mother nature stepped in to help. #OTD #DCHistory https://t.co/ajdSw7Nfmq On August 25, 1814, just when Washington, #DC was hoping for something to put…


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Today in History - August 25 https://t.co/nelt89zHYe Allan Pinkerton (1819-84), founder of Pinkerton’s National Detective Agency, was born in Glasgow, Scotland, on August 25, 1819. Continue reading. Click here to search Today in History for other historic moments.


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The Excesses of Compassion: A Reading List on Fallen Gurus

By Blair Glaser

Stories about gurus can be as seductive as the swindlers they profile. Even though they are entirely predictable — charismatic leader offers a solution to life’s hardship, makes millions off of enthralled followers, and careens into an alternately titillating and deeply tragic scandal — they’re still irresistible. Perhaps it’s the mystery of how a guru steps into their magnetism, and how someone like your otherwise sensible best friend can fall for their logic-defying doctrine. Perhaps it’s the schadenfreude of watching a powerful person fall, or even a cautionary reminder of how vulnerable we are in our longing. But my near obsessive fascination with longform culty stories stems from something far more personal: The first one I read laid bare the hypocrisies of my own trusted guru. 

I was 25 years old. At the time, I’d been part of Siddha Yoga, a community centered on an enlightened teacher who guides students toward their own self-realization through meditation, chanting, and selfless service. I’d gone so far as to move into the community’s headquarters, Shree Muktananda Ashram in New York, but after being immersed in spiritual life for over a year, I’d had enough. When I left, I’d been warned that an impending “big article” — as the ashram’s PR department had referred to it for months — contained some pretty brutal rumors. But nothing prepared me for the shock of seeing those rumors in print, in the November 14, 1994, issue of The New Yorker. My guru, Gurumayi Chidvilasananda, was on the cover. 

I didn’t recognize the cartoonish descriptions of the ashram I had called home, but my heart pounded and stomach churned while reading the allegations: the way my teacher threatened her own brother with violence; the way her own teacher, who claimed to have renunciated worldly habits and desires, smoked pot and sexually abused women and girls. I knew I needed to leave Siddha Yoga. But in the process of disentangling myself and sorting through the rubble of my shattered beliefs, I wondered whether corrupt gurus could still inspire genuine spiritual growth. 

I liked the idea of joining my fellow devotees in solidarity, railing against a person we had willingly given so much power to. But the groupthink had always made my eyes roll: When posed with a problem, many followers had the same answer for everything — do the practices, say the mantra, hand your pain over to the guru. When I reflected on how I’d been abused, I looked hard, but couldn’t see it. At the ashram, I’d been given room, board, and a small stipend in exchange for service: administrative, writing, and teaching jobs that enhanced my skills and ended up serving me well once I’d left. The schedule of daily spiritual practices provided me space and structure to go within and heal my bruised self-esteem. Most significantly, I’d received useful, playful attention from Gurumayi, evading the wrath that many — especially those who got too close — did not. 

More than betrayed, I felt guilty. Guilty for getting away not just without harm, but with a discipline that serves as an antidepressant and still carries me through hard times today. I was embarrassed, too, for believing in the very idea of a Siddha — a perfect enlightened being I could submit to, I could aspire to emulate. But that’s the thing: For some primitive reason probably rooted in childhood, humans have a deep need to idealize other humans; to project the possibility of transcendence or redemption onto a charismatic other. The clash between the tender need to be led and an idol’s need for power forms a breeding ground for the worst of humanity.

It also makes for a compelling story, and the subject of endless podcasts, docuseries, and, as listed below, stellar reported features. These stories are not only entertaining, but meaningful in their capacity to shake some followers out of their trance. Some gurus, clearly, are crooks from the get-go, but in the following pieces we see flawed humans initially compelled to share some essential Truth, who get waylaid by their own greed, grandiosity, and need for control, thereby throwing the Truth and its seekers under the bus.

The Second Coming of Guru Jagat (Hayley Phelan, Vanity Fair, December 2021)

Hayley Phelan, with a ripe combination of rigor and snark, chronicles the rise of a Colorado farmer’s daughter (Katie Griggs) as she becomes the kundalini master Guru Jagat and head of RA MA Institute, her own wellness organization. Ragat was a spiritual renegade, on the brink of being canceled for her anti-vax, conspiritual — where conspiracy and spirituality meet — views before her mysterious death at 41. Phelan elucidates the lineage of damage passed down from Jagat’s Punjab teacher, Yogi Bajan of the tea fame, an alleged rapist who invented kundalini yoga, “an ancient technology,” out of thin air. This passage reveals the impact of these co-opted spiritual practices on the traditionally Black and brown Sikh community.

Though Bhajan himself was Punjabi, he purposefully courted mostly white followers, creating the kind of community where, decades later, someone like Jagat, a white girl from the suburbs, could find herself whitesplaining the Sikh faith during an “intersectional feminist” panel that included mostly brown and Black women. Morrison called it a troubling example of “aligning whiteness with expertise” and noted that white kundalini practitioners who cheerfully wear turbans to class seem to have little understanding of how different the experience can be for a brown person, and how much danger and attention it may attract.

Scandal Contorts Future of John Friend, Anusara Yoga (Manuel Roig-Franzia, The Washington Post, March 2012)

John Friend wasn’t yet a yoga superstar when I lived at the Shree Muktananda Ashram, but he was at the ashram a lot, prototyping anusara, his signature brand of hatha (physical) yoga. When I read Manuel Roig-Franzia’s article in which he cites “students spoke of melting beneath his touch,” I could attest to it: In a class of 300 in the ashram’s main hall, I felt particularly lucky to be singled out for an adjustment.  

While this superbly researched article doesn’t mention Friend’s early connection with Gurumayi, it was my impression that she served, if not as his guru, then as a staunch supporter of his work. Like Siddha Yoga, anusara teachers were given a strict, ethical code of no drugs or sex with students, which Friend — and the gurus of Siddha Yoga, kripalu, and kundalini yoga before him — disregarded by doing both. The article makes it clear that Friend was growing something powerful that he lost track of as his own power grew.

The small yoga classes that Friend once taught at Willow Street and other studios morphed in recent years into flashy extravaganzas, some with music and dance performances. His shows were branded with catchy names, like the tours of mega-rock bands: Ignite the Center. Melt Your Heart, Blow Your Mind. Light the Sky.

“It just got weird,” said Jezzeny, the New Hope, Pa., Anusara instructor. “I’m like, ‘What happened to the yoga?’ 

Inside Hollywood’s Orgasm Cult (Mick Brown, Los Angeles, May 2022)

How did Nicole Daedone manage to turn a one night hookup with a monkish dude into a radical organization for women’s pleasure and men’s spiritual growth — one that exploded onto the wellness scene but then later found itself investigated by the FBI for sex trafficking, prostitution and labor law violations? Mick Brown deftly documents the whole journey for Los Angeles magazine, and in this particular passage showcases the sleazy recruitment and sales tactics that are mirrored by so many wellness gurus and their programs. 

Potential customers, it was alleged, were referred to as “marks”— the grifter’s term for targets. The sales staff were “lions” or “fluffers”—a porn-industry term. 

“You fluff someone to get them energetically and emotionally hard,” one former salesperson told Bloomberg. “You were the dangled bait, like, ‘You can have more of this if you buy this.’ ” 

Potential customers were told that money was just “an emotional obstacle” and urged to take out multiple credit cards to pay for courses. Some talked of racking up debt of up to $150,000.  

The Hare Krishnas of Coal Country (Ashley Stimpson, Longreads, February 2022)

If you’re like me, your Spotify kirtan playlist is near the top of your homepage. You could say the Westernization of kirtans — iconic call-and-response Sanskrit chants — all started when Abhay Charanaravinda Bhaktivedanta Swami Prabhupada founded the Hare Krishnas in New York in the ’60s, and troops of saffron-clad monks danced and chanted Hare Rama, Hare Krishna in the city streets. 

In Ashley Stimpson’s tale, in which she books a writing retreat at the rundown International Society for Krishna Consciousness (ISKCON) headquarters in West Virginia and ends up researching the organization and its infamous scandal, she traces the trajectory of where things went wrong. In a refreshing departure from the norm, the “genuine saintly” Hare Krishna founder Swami Prabhupada was not accused of the harmful duplicity that his successors embodied. 

At the top, Stimpson brilliantly lays out the question that many readers will be wondering. Her answers, with her personal story and vulnerability woven in, are deeply compelling.

The only thing more surprising than the scandal this place had endured was that it had endured at all. How did a radical, communal movement of the ’60s, dismissed as a cult and lampooned by everyone from Kermit the Frog to Cheech and Chong, manage to survive, let alone on this ruined patch of Appalachia, where fracking trucks rumble past weed-choked doublewides folding in on themselves?

The Billionaire Yogi Behind Mogi’s Rise (Robert F. Worth, The New York Times Magazine, July 2018)

Robert F. Worth’s chilling profile of Baba Ramdev, a populist swami/yoga teacher/business man, draws uncanny parallels between the rise of U.S. nationalism and the Christian right. Although Ramdev is not (yet) a politician, through his rhetoric he has successfully won the political imagination of the middle class, and contributed his vast spiritual leadership to winning Indian nationalist elections. Ramdev, in addition to running his ayurvedic herbalism business like an ashram where workers accept low wages in exchange for their service to humanity, jockeys between harsh taskmaster, merry prankster, and politician, playing to his audience, as modeled in the dialogue with Worth below: 

When I asked him if I could follow him around for a day or two, he seemed delighted. “Of course! You can stay with me,” he said, gesturing at the house behind us, where he sleeps on a pallet on the floor. “I’m not married. But don’t worry, I’m not homosexual!” He burst into raucous laughter and added, “I’m against homosexuality!” The laughter got even louder, and he added under his breath, “Just kidding.”

Further reading:

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Blair Glaser is an executive leadership consultant and writer in LA. Her essays have been published in Oldster, Shondaland, Insider, and HuffPost. She is currently working on a culty memoir.

Editor: Cheri Lucas Rowlands
Copy editors: Peter Rubin, Carolyn Wells



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