‘The history of Yoga is rooted in Spiritual Practice’

“Yoga is the journey of the self, through the self, to the self.” (Bhagavad Gita). 

This quote sums up my understanding of the spiritual and practical nature of yoga aimed to unite the self with the supreme self or consciousness.  As an ancient path, it is offered through 4 lineages via Vedanta philosophy, namely Raja Yoga (path of meditation and mental concentration), Bhakti Yoga (path of love and devotion), Jnana Yoga (path of knowledge and wisdom) and Karma Yoga (path of selfless service), all of which seek to provide spiritual growth and liberation to the practitioner. The purpose of yoga is to unite or ‘yoke’ our physical, mental and spiritual layers towards spiritual enlightenment and awakening. One of the pathways of yoga is laid out by Patanjali’s Yoga Sutras which has developed my understanding, as a practice that requires experience, patience, awareness and discernment. “The Yoga Sutras of Patanjali were not written for intellectual debate and speculation. They were written to explain the process and practical methods of raising levels of awareness”. (Satyananda, 2013).

Dating the origins of when yoga first started is impossible due to traditions in India where teachings were communicated orally.  The earliest reference to yoga was in the Bhagavad Gita when Lord Krishna told Arjun to practice yoga to understand his purpose, control his senses, achieve self-discipline and attain spiritual growth. The first known text on yoga was written 325 C.E. through Patanjali’s Yoga Sutras which listed the 8 limbs of yoga known as the 8-fold path.  The 8-fold path consists of yamas, niyamas, asana, pranayama, pratyahara, dharana, dhyana and samadhi. These Yoga Sutras describe practical disciplines of living to obtain samadhi which has been translated as enlightenment or the state where individual and universal consciousness unite. Being part of Raja yoga, the Yoga Sutras were primarily practised by male brahmins, ascetics and monastics who sought spiritual liberation through rigorous discipline and austerity. The practice focused on meditation, breath control, and physical postures, with an emphasis on renunciation and detachment from worldly desires. Due to the exclusive nature of Raja yoga, the practice of yoga expanded and evolved through Tantra. Tantra complemented the scope of yoga beyond the ascetic and monastic traditions, making it more accessible to laypeople and incorporating additional elements of ritual, mantras, visualisations, kundalini energy, bandhas, mudras, sexuality and pleasure into the practice. This rich lineage and evolution of yoga is what came to the West and has been evolving ever since. 

Yoga’s transition from India into Western culture started sporadically in the late 19^th and early 20^th centuries due to cultural exchange programmes, travel and colonisation.  The first record of yoga being taught in the West was when Swami Vivekananda spoke at the World’s Parliament of Religions in Chicago in 1893. His teachings on yoga and Vedanta philosophy resulted in the establishment of several yoga centers in the United States. In the early 20th century, several Indian yogis and philosophers, including Paramahansa Yogananda, Swami Sivananda and Indra Devi, travelled to the West to teach yoga and Vedanta philosophy. Another significant yogi who influenced the expansion of yoga to the West was Krishnamacharya.  His teachings from Mysore, India were instrumental in bringing Hatha (meaning hard) yoga to the West which focused on asanas, pranayama and dhyana.  Many of his students went on to become influential yoga teachers and scholars such as T.K.V. Desikachar, B.K.S. Iyengar and Pattabhi Jois. During this time, the spiritual objective behind yoga was seen as radical and for some, threatening, particularly by the church.  This resulted in teachers adapting their offerings due to the desire to make yoga more accessible to a wider audience, appeal to Western sensibilities and distinguish yoga from other spiritual practices.  The adaptation to the West involved the simplification and standardisation of yoga practices, as well as the creation of new forms, such as Power Yoga, Ashtanga Yoga, and Bikram Yoga. These new forms of yoga often emphasised the physical aspects of yoga, such as postures and breathing techniques yet downplayed or omitted some of the more esoteric or spiritual aspects of traditional yoga. As a result, many Westerners today, believe yoga to be a physical exercise and treat it as such.

The spiritual objective of all 4 lineages of yoga dates back thousands of years to ancient India as a practice for spiritual awakening.  The idea that humans have an innate desire to awaken has been recorded to root back several thousand years.  Considering the oldest recorded civilisations such as the Sumerians, Aztecs and Mayans, evidence demonstrates their reverence towards rituals and worship of gods/goddesses in the pursuit of divine connection. In ancient Egypt, the practice of spirituality was associated with worship, rituals as well as the practice of meditation, visualisation, sound healing and other techniques aimed at cultivating spiritual awakening. In ancient China, the practice of Taoism emphasised the practice of inner alchemy, aimed to transform consciousness. Taoist practices included meditation, breathing exercises and the study of Taoist philosophy.  Furthermore, according to the Bhagavad Gita, human consciousness goes through a cycle of 4 yugas or ages.  These yugas suggest that the level of spiritual awareness and consciousness in the world goes through cycles of growth and decline. Such ancient wisdom reinforces the historical lineage of human’s innate desire for awakening.  Of course, such beliefs are subject to theoretical nuances however many scholars agree that ancient civilisations all performed a holistic, ritualistic lifestyle aimed towards appeasing the gods and promoting spiritual awakening. In Western culture, this innate desire to awaken or have a divine connection can be seen through the lens of religion, creativity and spiritual practices.  It can be described as a universal human experience, driven by a longing for self-realisation, meaning and purpose. Modern theories within psychology (person-centred and humanistic), discuss the objective in humans to self-realisation. A practical way to achieve this is by treating people as a ‘whole’ (Gestalt Theory), working with mental, physical and spiritual layers.  Such practices draw direct parallels to the ancient teachings of yoga.

To examine whether yoga in the West facilitates awakening, I will consider the framework of yoga through Patanjali’s Yoga Sutras.  The Yoga Sutras have been described as an esoteric, ritual-based practice aimed at spiritual awakening. During its migration to the West, there has been a dilution of its essence as a spiritual practice evident in the 1950’s adverts for yoga promoted as a fitness trend.  This idea of yoga as exercise is prevalent today, with classes taking place in gyms and studios as part of a fitness programme. Because yoga is seen as an exercise class rather than a spiritual practice it is treated as such.  People rock up with skimpy clothing giving little respect warranted for a spiritual practice.  In India however, it is encouraged to bathe before practice, wear respectful clothing and treat yoga as a spiritual communion with mind, body, spirit and God.  This is reinforced by chanting before and after class as an acknowledgement of the divine within and above.  

Although many studios and teachers offer this authentic form of yoga in the West, many do not.  This is further exemplified by the colonisation of yoga through new trends such as puppy yoga, multi-sensory yoga, face yoga and climbing yoga to name a few.  Such trends focus, and some could say worship, the body rather than spirituality.  This is ironic when the only reference to the physical body in the Yoga Sutras is asana meaning seat.  Asana is only 1 of the 8 limbs of yoga showing how the evolution in the West has misrepresented the true essence of yoga.  Of course, I can assert that spiritual cultivation can begin with the physical practice for “the physical body is the greatest spiritual tool” (Wallis, 2013), however consequent steps towards meditation are often overlooked. On a positive note, developments of yoga styles have expanded the reach of yoga leading to its widespread popularity and accessibility, be it in person or online. It has been introduced to a broader audience, transcending cultural and geographical boundaries. It has been modified to suit different fitness levels, physical abilities and age groups, making it more inclusive. The Western creation of styles such as Chair yoga, Prenatal yoga, Hot Yoga and Aerial Yoga, cater to different preferences and needs. Moreover, the expansion of yoga in the West has led to the development of a robust industry focused on fitness and wellness. This has resulted in numerous yoga studios, teacher training programs and yoga apps, providing employment opportunities and fostering a community of practitioners. 

Originally yoga was restricted to aesthetics who forgo society and devote their lives to yogic principles.  Disciples were often guided by a guru who would impart their rich teachings, discipline and wisdom.  Looking at yoga in Western culture, many drop-in classes are devoid of this relationship to a ‘guru’ or teacher.  I have experienced classes where I don’t even know the name of the teacher.  I believe this is related to the way one becomes a yoga teacher.  Due to the influx of practitioners, many people complete a 200-hour teacher training course within the space of a month.  Having completed one myself, I can affirm my knowledge was limited in understanding the importance of lineage and the spiritual essence of yoga. Instead, the focus was on postures, anatomy and a brief understanding of yogic philosophy.  Although this is a great introduction to yoga, I would argue this is insufficient to award anyone the status of yoga teacher when that title is traditionally earned over decades. On the other hand, spreading any wisdom of yoga which encourages understanding of self and as a result, others can only benefit society.  You need only look at the current climate of war, genocide and refugees to appreciate the practice of ahimsa and the disillusion of Maya.  

Today, there are yoga studios all over the world with a recorded 2 billion practitioners. The commercialisation and colonisation of yoga has often led to a dilution of its traditional philosophical and spiritual roots. This reductionism has resulted in a lack of understanding and respect for the cultural significance as the original path has been cherry-picked into individual practices. Asanas, pranayama and dhyana are reflected as individual yoga, breathing and meditation classes. Without considering how asanas aid meditation leading to samadhi, the philosophical intent derived from yogic philosophy is missed. Many classes do not practice disciplines uniting the mind body and spirit.  Often meditations are separated from yoga classes with limited reference to Drishti. Another omission often found in Western yoga culture would be the importance of yamas and niyamas to spiritual practice.  These limbs, guide internal and external duties and observations required to understand the yogic path.  Many classes speak very little of these limbs as well as their significance. 

The Western adaptation of yoga can also lack cultural sensitivity where the commodification of yoga has led to the exploitation of its Indian origins, with Western practitioners often profiting from practices and symbols without acknowledging or respecting their cultural significance.  In addition, there are significant parts of yogic traditions which have been censored or ignored such as the use of Sanskrit mantras. Sanskrit mantras have been classified as the language of the divine and a “blend of art & science’ (Staal, 1996). It plays a significant role in spiritual practice accentuated through Jnana Yoga, Bhakti yoga and Karma yoga.  Although one could believe mantras are devotional practices, they have so much more meaning and purpose for one seeking spiritual awakening. Through the different lineages of yoga, mantras can be used to aid meditation, encourage concentration and connect to the divine. The use of mantras isn’t limited to Indian traditions as many cultures use mantras from Buddhism, Taoism and Christianity.  However, many yoga classes I have attended are devoid of any Sanskrit mantras due to fears of associating asana with spirituality or idol worship. This omission grieves me as yoga’s lineage is in Sanskrit thus ignoring its historical context.  In addition, mantras are an important tool to calm our Chitta Vritti which is needed in the current climate of mental health issues.  

The increase in ADHD, addictions, anxiety, depression, suicides and prescription drugs reflects the cultural illness within modern Western society, well described by Gabor Mate in the ‘Myth of Normal’.  The morals, values and ethics of our current society are imbalanced to the equilibrium of the human psyche.  As a result, the practice of yoga, meditation and chanting has increased, with more people looking to spiritual practices to ease their mental sufferings. I believe this can be viewed as a collective conscious shift towards healing, awakening and connection.  As a result, many industries within business, medicine and therapy have adopted yogic practices such as breathing exercises, mindfulness and meditation.  Here, yoga is used as a form of daily stress relief which supports Swami Vivekananda’s initial presentation of yoga to the West, as a practical philosophy that could be integrated into daily life by anyone. 

The average cost of a yoga drop-in class in the UK currently is £13 with retreats costing up to thousands. From my own experience, yoga classes and retreats cost more than any other spiritual practice.  Such prices accommodate the middle and affluent classes whilst excluding the working classes who one could argue need it a lot more. Although there are some outreach programmes, many yoga teachers are unable to offer free or subsidised classes to poorer communities.  As a result, there are proportionately fewer ethnic minorities who attend yoga classes.  Of course, there are several factors for this, but the cost is one.  My mother for example and people in the community where I was raised, cannot afford to attend yoga classes weekly. The infliction to these communities not receiving the teachings and tools yoga provides only exasperates the failings of yoga in Western culture.  The yogic teachings of our divinity and interconnectedness aimed at the service of others (Karma yoga), are shadowed by financial responsibility and restrictions. 

When I first encountered yoga, I was at a mental crossroads. I had been sold the Western capitalist dream that education and a good job were the source of contentment and happiness.  For many years, I pursued the goal of financial bliss which left me feeling lost, depressed, anxious and disconnected.  Being in India at the time to lay my father’s ashes, I felt he would be happy if I tried yoga as it was something he talked about often. Thinking it would be easy and gentle, I was in for a physical, mental and spiritual awakening.   From my understanding at the time, yoga was a spiritual ritual, practised by devotees.  I believed you had to be flexible, thin, vegetarian, religious, have a calm personality, refrain from indulgences such as smoking or drinking, not swear and act pious.  I felt unworthy of trying yoga but being Hindu, I thought I should try and understand my culture and heritage.  Fortunately for me, I was taught by a beautiful yogi who lived the principles of yoga and she shared both her wisdom and passion with care and patience. It was a beautiful introduction to yoga and has affected my life choices ever since.

However, once I returned to England, I struggled to find such devotional teachers or classes. The classes I attended had a predominant Instagram appeal.  People had amazing flexible bodies, wore skimpy leggings with sports bras, had expensive mats and most strikingly, seemed to be predominantly white women.  Everyone moved with such grace with a soundtrack knowing exactly what to do.  This made me feel inadequate, unworthy and out of place.  I believed any aspiration towards being a student of yoga was beyond my reach.  I couldn’t relate to graceful moves or physical aesthetics.  I was clunky, hard, confused, disconnected and brown…the irony of which is not lost on me. Furthermore, the idea of spiritual awakening was so far removed from what I felt during my drop-in classes, I was held in the belief that seeking the truth and connection was reserved for the dedicated students who removed themselves from all Western culture and committed to a life of yogic principles, something I couldn’t do.  I saw yoga as a Western brand, a colonised brand limited to white middle-class women.  Over the years, I can affirm some of my initial beliefs were true.  The dedication and devotion we give to our yoga practice are correlated to the level of spiritual understanding of self we achieve.  Something that changed me was the Sanskrit word ‘guru’ which means teacher.  People often assume this is the external teacher, who guides our journey towards spiritual enlightenment.  However, the true guru is the teacher within, something I learnt from a kundalini yoga teacher who started every class with ‘Ong Namo, Guru Dev Namo’ translates as “I bow to the Divine wisdom of All That Is, I bow to the Divine teacher within.” For me, this is when my honest, truthful relationship with yoga began.

It has taken many years for me to understand and appreciate what yoga has to offer and teach.  Using my inner voice, my guru along with some of the incredible teachers who have bestowed their wisdom and knowledge, I can honestly say yoga has saved my life and given me purpose and direction.  As a teacher, I would want to share my journey and the lessons most significant to me.  As a Hindu, I would want to share the heritage of yoga through its lineage to ancient India. I would want to be mindful when communicating its teachings and the pitfalls imposed through the colonisation of this ancient practice. I would teach others the importance of their own guru. Through listening to their bodies, emotions, feelings and instincts, with patience and kindness, can the insights of yoga be truly experienced.  I learn something new through yoga every day and I’m reminded that yoga is experiential, not academic.  I have been guilty of thinking I know something without experiencing it, highlighted through Krishnamurti’s ‘Freedom from the Known’.  I would encourage tuning inwards and finding your balance between instructions and self.  Another element for which I have found profound healing and love would be mantras.  Growing up in a Hindu home, I was raised listening to mantras and through my journey, have developed a deep relationship with mantras.  My heart opens when I sing, and this would be something I would encourage and share with others.  I also believe in the power of stillness for its rich teachings and healing and would bring restorative yoga into my offerings.  I have witnessed the effects of restorative yoga as a tool for inclusivity, healing and relaxation.  Due to my own needs, feeling safe is so important to me and I would do everything in my power to provide a space which is warm, welcoming and open to all, regardless of your abilities or ideas.  Finally, I would like to expand my offerings of yoga not just to yoga spaces but to communities where there is limited accessibility due to culture or cost.  

In conclusion, I believe there is a deep-rooted desire in the human spirit to connect…connect to themselves, to others, to nature and on a deeper level, connect to universal consciousness.  This innate desire can be rooted in the human quest for meaning, purpose, and self-realisation. The growth in Western culture towards Eastern philosophy, spirituality and wellness demonstrates a movement.  I believe this stems from the collective consciousness, a global shift to which yoga, working in unity with collective consciousness, has revealed and revived itself.  Its ancient teachings provide a guide towards awakening and spiritual liberation, so necessary in our capitalist, ethically bankrupt, morally corrupt, divided society.  I want to be part of this movement ensuring that the true essence of yoga is shared with humility, lineage and respect. 

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