Justin Was A Yogi: Reflections On The Originator of TCC, Justin Stone

A yogi? Justin? Really? Did I ever see Justin do “Downward Facing Dog” or “Tree Pose”? No, never. Actually, he was summarily dismissive of the physical practice that many Americans do for exercise/recreation and call “yoga.” (Yoga is a Sanskrit word meaning union.) Justin considered the performance of yoga’s physical poses mere gymnastics when disconnected from the philosophical and spiritual context from which they sprang.

The routine of physical postures that most people call yoga is more properly called Hatha yoga, and was developed in India in the early 20th century and popularized in Europe and America some 50 years later. While the physical practice is relatively young, the spiritual practice that is complete yoga is ancient wisdom.

Justin differentiated the purely recreational physical practice from what he referred to as “Raja Yoga,” a comprehensive code of moral guidance, ethical conduct and physical and meditative spiritual practices from ancient India meant to inform every aspect of the way one lives. (Raja means royal or king or ultimate in Sanskrit). Justin thought very few Americans would be interested in such a rigorous, demanding and comprehensive spiritual practice.

Because of his dismissive statements about American-style yoga for fitness, many people believe that Justin was anti-yoga. I thought this myself for many years and felt conflicted about my appreciation for both Hatha yoga and T’ai Chi Chih. I never talked to him about my yoga practice or my decision to become a yoga instructor.

My conflict was erased a few years ago (after Justin’s death) when I began in earnest to study the ancient, classic yoga spiritual texts, the Yoga Sutras of Patanjali and the Bhagavad Gita, both of which elucidate complete yoga, i.e., the practice beyond the postures. (There are many, many translations of The Yoga Sutras of Patanjali; the one I rely upon is by modern yoga master BKS Iyengar; my favorite translation of The Bhagavad Gita is by Eknath Easwaran.)

I was shocked that the philosophy and spiritual practice in these ancient texts was not new to me, but was, in fact, surprisingly familiar. I had heard many of the concepts and Sanskrit vocabulary over many years – from Justin, both in person and in his lectures and writings. When I was able to place Justin’s stories of his own spiritual journey in the context of these venerable yoga texts, many concepts that had seemed obscure to me began to make sense. Justin’s spiritual stories shed light on the yoga texts and the yoga texts shed light on Justin’s teachings.

Justin’s spiritual writings have puzzled many, including me, with their mix of Japanese, Chinese and Sanskrit words and phrases and philosophical concepts. His personal path and message is a synthesis of Zen Buddhism, Chinese Taoism and the complete yoga practice set forth in Sanskrit in The Yoga Sutras, all informed by his clear-eyed, modern American practicality and commonsense.

Those unfamiliar with the cultural and philosophical underpinnings of Justin’s teachings will find some of his writings a challenge to decipher. But after reading a good translation of The Yoga Sutras and The Bhagavad Gita, in addition to the Zen and Taoist classics that Justin recommended to students who sought his spiritual guidance, I feel like I have cracked the code. Justin’s writings and the example of how he lived his life express an esteemed lineage of yogic wisdom.

Though many (including me) considered Justin a spiritual teacher, he never referred to himself as a master or guru or as an adherent of any particular religion or spiritual tradition. Although I have never heard anyone refer to Justin as a yogi before, I have heard some call him a Zen Master. Zen masters have a reputation for being stern, perhaps even severe, and unwavering in their discipline of and expectations for their students. Yes, Justin was at times stern and uncompromising – he had no patience for racism, spiritual arrogance or self-inflicted ignorance. He was also friendly, honest, sober, unsentimental, creative and passionately committed to pursuing his spiritual path and to helping others find their path. He treated friends and strangers with remarkable generosity and unfailing kindness.

Anyone who has seen the video of Justin’s visit to Folsom Prison can feel his compassion and sincere respect and love for the men there. He had a deep commitment to unflinching self-study and reflection. He did not just talk the talk; he walked the walk. It is clear to me now that Justin was a deep practitioner of complete yoga, and lived his life in pursuit of “knowledge of the supreme ultimate,” which is, of course, the definition of TCC.

What does this mean for us teachers and practitioners of TCC, which Justin always said was not affiliated with any religion or faith school? Justin often spoke of our duty to find out who and what we are. In Climb the Joyous Mountain, he said, “We have a duty to find meaning in this very life, this present existential situation – this requires a disciplined mind.”

Yoga is not a religion; it is a concise philosophy of personal responsibility and a practical methodology to achieve the union of body, mind and soul. I am inspired to revisit Justin’s writings and lectures, in light of my ongoing study of the Sutras. Studying both, in tandem, presents a lifelong learning opportunity. I expect that this self-study and ongoing reflection will enrich my TCC practice and teaching and will make me better able to share Justin’s teachings with my students. Justin is no longer with us, but his teaching lives on.