Recently, as we discussed how to apply Deuteronomy 18:9 to modern day practices, Carson invited a discussion to help in the discernment of the practice of yoga at the gym. So, I have tried to put together some information I have gathered on the issue along with my thoughts -
I have met many Christians who practice yoga for its physical benefits, and not everyone considers its spiritual implications. Usually, if chanting, meditation, sun salutation, and Kundalini yoga are avoided, yoga is considered acceptable for a Christian. However, the answer to whether postural yoga is compatible with Christian faith may lie in how we understand the spiritual origins of postural yoga, the meaning of the different poses, the scientific basis for the development of yoga poses and our understanding of Christianity.
Mark Singleton, in his book Yoga Body: The Origins of Modern Posture Practice, provides a comprehensive history of yoga, focusing on the evolution of modern postural yoga (1). The ancient roots of yoga trace back to texts such as the Upanishads, the Bhagavad Gita, and the Yoga Sutras of Patanjali (250 CE). These texts laid the spiritual foundations of yoga, emphasizing meditation, morals, and mental disciplines for the purpose of systematically increasing the state of inhibition of all senses of the body and mind and experience unity with universal consciousness. The ancient Yoga Sutras of Patanjali mention asanas only briefly as a meditation seated posture that is easy and comfortable. The expansion of the definition of asanas to include more seated and non-seated yoga poses came through Hath yoga from Shaiva and Tantric traditions in the medieval period. This period saw a gradual proliferation in the number of non-seated asanas in the different Hatha yoga texts as shown in the table below, suggesting these asanas were in practice before the British arrived in India (2).
Early Hatha Yoga texts, Goraksha Sataka (10–11th century) and Gheranda Samhita describe the origin of the 84 classic asanas as being revealed by the Hindu deity Lord Shiva, who is considered the first yogi. The text states that Lord Shiva fashioned an asana for each lakh (100000) of the 8,400,000 living species, thus giving 84 asanas in all. The Hatha yoga tradition is also responsible for the teachings on the subtle body, including the network of nadis (energy channels), chakras (energy centers), the concept of Kundalini (a dormant serpent energy that is believed to reside at the base of the spine), yoga practices like pranayama (breath control), shatkarmas (bodily purification techniques), mudras (seal for energy) and bandhas (lock for energy) meant to regulate prana (life force) to awaken the Kundalini for enabling samadhi ( occult enlightenment). Interestingly, some of the symptoms of Kundalini yoga have been recorded and include, cranial pressures, energies up the spine, vibrations, light, heat, cold, abnormal heart rate, trance states and spontaneous assumption of yogic postures (3). These Kundalini manifestations have been attributed by some scholars to demonic spirits (4).
What struck me as I read about the tantric beginnings of yoga is that yoga poses, and its associated practices were a means of communicating with spirits, something we are clearly warned against in the Bible (Lev 19:31). It’s also concerning that these poses were given by Lord Shiva, and not the God of the Bible. I have to wonder if the spontaneous assumption of yogic postures lead to the description of postures in hatha yoga texts. Another concerning aspect about the spiritual roots of yoga is that yogic postures can be depictions of Hindu deities. B.K.S. Iyengar in his book “Light on Yoga” confirms that some yogic poses are depictions of Hindu deities such as ‘Natarajasana’ for ‘Lord Shiva’ (5) Mike Shreve, an ex-yogi Christian convert also has a great article describing how yoga poses symbolize different gods and their stories (6). So, in assuming yogic poses, Christians could be using their bodies for pagan idolatry, albeit unintentionally.
Despite all these spiritual connections, a valid argument is that modern yoga no longer resembles the original poses. There is some truth to this. Mark Singleton explains how by the end of the 19th century, Hatha yoga was almost extinct in India, due to negative reputation of the Shaiva yogis. Yoga however became popular again in a new way as the physical culture movement that emphasized physical fitness, strength, and bodybuilding grew in British India leading to the incorporation of Western gymnastics into traditional asanas. Yogendra (starting in 1918) and Kuvalayananda (starting in 1924) began teaching yoga as a means of attaining physical wellbeing and studied its medical effects to build a scientific rationale. The YMCA in India devised programs that combined both Indian asanas and Western exercises, due to which international postural yoga began to be perceived as a system for holistic development of mind, body and spirit. This hybrid practice was soon followed by the “father of modern yoga” Krishnamacharya, who studied under Kuvalayananda in the 1930s. He blended traditional Hatha yoga with modern gymnastics according to Norman E. Sjoman, author of ‘The Yoga Tradition of the Mysore Palace’. Krishnamacharya passed on his techniques to several prominent students who popularized yoga in the West: Russian Eugenie V. Peterson or Indra Devi; Pattabhi Jois, who founded Ashtanga Vinyasa Yoga; B.K.S. Iyengar, who founded Iyengar Yoga; T.K.V. Desikachar, who taught Viniyoga.
Considering this amalgamation of asanas with physical exercises, it is difficult to know if yoga poses still have a spiritual significance. While more research is required, according to Jason Birch, a yoga scholar, certain types of asanas still correspond to modern yoga though some do not. It’s important to note the spiritual side of Krishnamacharya who spent 7 ½ years studying the Yoga Sūtras and at age sixteen, obeying a strange dream went to a town called ‘Alvar Tirunagari’, where he fell into a trance and found himself being instructed ‘Yoga Rahasya’, (meaning: Yoga secrets) by a sage Nathamuni, a Shiva devotee as well (7). Krishnamacharya is credited for developing the Suryanamaskar routine based on the ritual practice of worshipping the Sun and thus indirectly promoting worship of creation. Finally, an unexpected spiritual influence we see in yoga in the West is the influence of the New Thought movement, which emerged in the United States in the late 19th century, and emphasized positive thinking, self-healing, and the mind-body connection. Yogananda, who founded the Self-Realization Fellowship in 1920, taught techniques combining traditional yoga practices with principles from New Thought movement to make his teachings more appealing to Western audience.
Where does all this history of yoga leave us in our ability to discern yoga in the gym? I think we cannot fully separate the spiritual from the physical aspects of yoga and factors like sociopolitical demands and individual aspirations contributed significantly to the spread of modern yoga.
Mark Singleton writes,
“The history of modern physical culture overlaps and intersects with the histories of para-religious, “unchurched” spirituality;……They may indeed be at variance with “Classical Yoga”, but it does not follow from this that these practices, beliefs, and aspirations are thereby lacking in seriousness, dignity or spiritual profundity.”
In my view, practicing yoga as a Christian can weaken the Christian testimony in front of non-christians who practice yoga for spiritual benefit (1Cor 10:28-29). Some psychological openness to eastern philosophy may follow as a result of self- identification with eastern minded communities in the yoga studios (Miller, 2008.). Supporting this idea, several studies suggest that motivations for doing yoga gradually change from physical to the spiritual with continued involvement (Park, 2014).
So, to sum up, considering the spiritual nature of yoga and having other non-spiritual options for attaining physical fitness, I personally wouldn’t practice yoga whether for physical exercise or worship (a matter that I haven’t delved into in this post). Yoga in Christian circles is a contested topic but I hope this post has provided some helpful information and leads to further thoughts and discussion.
References:
- Singleton, Mark. Yoga Body : The Origins of Modern Posture Practice. Oxford ; New York, Oxford University Press, 2010.
- Birch, Jason. “The Proliferation of Asanas in Late-Medieval Yoga Texts.” Yoga in Transformation: Historical and Contemporary Perspectives, edited by Karl Baier et al., Vienna University Press, 2018, pp. 103–179.
- Scotton, Bruce. “The Phenomenology and Treatment of Kundalini.” Textbook of Transpersonal Psychiatry and Psychology, by Scotton and Chinen, edited by Batista, New York: Basic Books, 1996, pp. 261–270.
- Kundalini Yoga - Part 1 - JA Show Articles. 13 Aug. 2003, Kundalini Yoga - Part 1 - JA Show Articles. Accessed 20 June 2024.
- B K S Iyengar, Light on Yoga. New York, Schocken books, 1979.
- 10 Yoga Poses That Offer Worship to Hindu Deities – the TRUE LIGHT PROJECT. 3 Sept. 2021, www.thetruelight.net/wp/10-yoga-poses-that-offer-worship-to-hindu-deities/.
- Ruiz, Fernando Pagés. “Krishnamacharya’s Legacy: Modern Yoga’s Inventor.” Yoga Journal, 28 Aug. 2007, www.yogajournal.com/yoga-101/history-of-yoga/krishnamacharya-s-legacy/. Accessed 16 July 2023.
- Miller, Elliot. THE YOGA BOOM: A CALL for CHRISTIAN DISCERNMENT PART 1: YOGA in ITS ORIGINAL EASTERN CONTEXT. Vol. 31, no. 2, 2008, www.equip.org/PDF/JAY001-1.pdf. Accessed 20 June 2024.
- Park, Crystal L, et al. “Why Practice Yoga? Practitioners’ Motivations for Adopting and Maintaining Yoga Practice.” Journal of Health Psychology, vol. 21, no. 6, 16 July 2014, pp. 887–896, https://doi.org/10.1177/1359105314541314.