This paper explores the history of yoga, considers the extent to which yoga is a spiritual practice and whether spirituality is embraced by modern day practitioners. Yoga’s early history was likely influenced by ancient shamanic practices and rituals, which focused on self-healing, inner peace, building community and achieving altered states of consciousness. Early yoga is different from what most people consider yoga to be today. Its earliest forms emphasized repetitive rituals, meditation, breathwork and sacrifices. Yoga was generally performed by male priests. These practices evolved over 2,000 years to what one would recognize today as yoga. Modern yoga has lost most of these historic practices, and today yoga is viewed predominantly as the physical practice of holding or moving through defined postures or poses known as asanas. While the poses are the most observable component of yoga, they are only one part of a larger practice. Early texts that describe yoga show that it was designed to help practitioners find a spiritual connection with themselves, attain inner peace and ultimately to reach enlightenment. The exponential growth of yoga over the last century to a global movement and the accompanied commercialization has left behind this foundational component. Without an understanding and appreciation for the history of yoga and its spiritual aspect, practitioners dilute their yoga practice to simple physical movements and miss out on its additional benefits. These benefits include emotional and mental well-being, a balanced subtle body, self- awareness and inner peace. Additionally, embracing the broader offerings of yoga can lead one to a comprehensive state of health which goes beyond the absence of disease or infirmity and includes a complete state of physical, mental and social well-being (Ranisha et al., 2024, p. 210). Considering all these benefits, it is unfortunate that many practitioners fail to attain them.
Yoga History
The oldest known form of spiritual connection is shamanism. Shamanism is a spiritual practice that involves a practitioner interacting with the spirit world through altered states of consciousness. The goal of this practice is usually to direct spirits or spiritual energies into the physical world for the purpose of healing, divination, or to aid human beings in some other way (Rock, 2012, p. 42). The term shamanism comes from the word saman of the Tungus people of Siberia, meaning “one who is excited, moved, raised.” It has been used by anthropologists to refer to specific groups of healers who have sometimes been called medicine men, witch doctors, sorcerers, wizards, magicians, or seers. More specifically, a shaman is a person of either sex who has mastered spirits and who can at will introduce them into their own body. Often the shaman embodies these spirits and can control their manifestations, going into controlled states of trance or altered states of consciousness that includes a beginning, a period in the non-ordinary world and an end (Lewis, 2003, p. 45). The two main methods for entering such altered states are through rhythmic practices and through psychoactive plants which would allow practitioners to explore unknown aspects of their psyche and unknown aspects of the world around them. Early shamanistic practices included elements that would later resonate in certain yogic traditions. These include chanting, rhythmic drumming, and ritualistic movements such as ecstatic dance. The purpose of these activities was to connect with higher realms of existence (gods), to access spiritual guidance, or harmonize with nature. Similarly, early yogic traditions incorporated repetitive sound vibrations (mantras), meditation, and breathwork to deepen self-awareness and foster a sense of unity with the universe, reflecting a common goal of bridging one’s inner and outer worlds. (Metzer, 2009, p. 26). “Yoga probably has its earliest roots in the indigenous shamanic practice of South Asia” (Wallis, as quoted by Sharma). Western scholars prefer this synthesis model (Sharma, 2023, p. 46).
Like shamanism, yoga is a set of practices to designed to calm the mind and realize a connection between the physical body and the spiritual soul. Yoga is a translation of the Sanskrit word yuj, meaning “to yoke,” or “to unite”. It refers to the practice of uniting the mind, body and spirit. Through the physical practice of yoga, the union of breath and movement liberates the mind, transforming yoga into more than just a physical discipline. It becomes a pathway for profound self-exploration and heightened awareness. The journey not only nurtures one’s spirit, but also cultivates a connection to something bigger – ultimately to the universal consciousness or nirvana. This union dissolves ego-driven tendencies, paving the way for spiritual awakening (Yogapedia, 2023).
Yoga history can be divided into distinct periods: the pre-classical, the classical, the post- classical and the modern era. The earliest evidence of yoga goes back about 5,000 years to the Indus Valley civilization (3300 – 1300 BCE). Modern yoga scholars believe that yoga poses are depicted in the ‘Proto-Siva’ seals which date to this period (Dhyansky, 1987, p. 89). This civilization collapsed around 2000 BCE, which is around the time that the Indo-Europeans migrated into this area from the West (Olendzki, 2024). After the Indus Valley came the Vedic period (1500 – 500 BCE). Hinduism can also be traced back to this point and as it was influenced by the Indus Valley Civilization. Hindus worship Brahman – a supreme existence, believe in reincarnation and the concept of karma. Hindus also believe, that through practice and salvation, the soul will become part of Brahman. This leads to the connection of man with the absolute, and thus ending the cycle of reincarnation. This concept of enlightenment is also a foundation for yoga spirituality as both share the idea that through self-discipline and practice a practitioner or devotee can unify the mind, body, and spirit. Yoga practitioners, however, do not incorporate the Brahman or the absolute soul as a part of their practice as yoga is atheistic (O’Brien et al., 2023, p. 37).
The Vedic people migrated south into the Indus River basin around 1500 BCE and brought their meditation and chanting practices with them. Originally transferred orally, the Vedas are the earliest textual evidence of yoga, with the Veda scriptures including the term yoga. The Veda scriptures include verses of songs, meditations, and rituals that were the foundation of the Vedic peoples’ religion. From Sanskrit, veda is translated as knowledge. There are four main Vedas: The Rig Veda, the Yajur Veda, Sama Veda, and the Atharva Veda. Together these scriptures contain the history and culture of the Vedic people, including their practices of reciting mantras, sacrifice, and a book of spells. The first three Vedas demonstrate where yoga practitioners get their primary form of meditation (mantras or chanting). While yoga practitioners do not practice spells as contained in the Atharva Veda, this Veda is important for yoga history because it is the first mention of the word asana (pose or posture), and it includes stories of people practicing yoga poses (O’Brien et al., 2023, pp. 38-39). Having domesticated animals, the Vedas were able to migrate across the region. By 1000 BCE, they reached the Himalayas and continued moving south for 500 years, spreading their scriptures—the Vedas, Upanishads, Bhagavad Gita—and their yogic practices along the way (O’Brien et al., 2023, p. 38). The Vedas represent one form of spiritual tradition that spread its teachings through conventional religious practices. In contrast, the Keśin hymn highlights another spiritual tradition that followed and what could later be termed the Yogic lifestyle. This approach involved renouncing worldly attachments, rejecting conventional religious rituals, and adopting a meditative practice to connect with the transcendent. Through this, practitioners shifted their consciousness to a spiritual realm, gaining deeper self-awareness, insight into hidden realities, and an understanding of others. These individuals often became guides and supporters for others, offering spiritual aid, possibly even through acts of self-sacrifice (Werner, 1977, p. 297).
The Upanishad (500 – 200 BCE) are late Vedic Sanskrit texts that were inspired by the original Vedic texts. These differ from the early texts as they focus on meditation, philosophy, consciousness and spiritual devotion (O’Brien et al., 2023, p. 40). The teachings in the Upanishads are important to yoga practitioners in that they include the concepts of karma, reincarnation, and liberation. Ultimately, the goal of a yoga practitioner of this era was to avoid the cycle of reincarnation by liberating oneself from worldly desires. There are two Upanishads that focus specifically on yoga. The first, the Katha Upanishad, defines the concept of yoga. It directly discusses the concept of yoking or creating union of the senses. Through the union of the five senses, a yoga practitioner can bring themselves under control and achieve the highest state of mind. The second is the Shvetashvatara Upanishad, which discusses breathing and how to control one’s breath. This forms the basis of pranayama or breath practice, which is important for a yoga practitioner as one who can control their breath and their senses, can achieve freedom (O’Brien et al., 2023, p. 40).
The next significant text addressing yoga is the Bhagavad Gita (commonly referred to as the ‘Gita’), a section of the larger epic, the Mahabharata. Initially passed down orally, the Gita was likely written around 400 BCE. Framed as a dialogue between Arjuna, the protagonist, and Krishna, his charioteer, the Gita is widely interpreted as a metaphor for internal conflict. The Gita presents various forms of yoga as solutions to conflicts between values, duties, and emotions. Arjuna, an accomplished archer, is about to enter a war he believes to be justified. The conflict arose after he and his family were deceitfully stripped of their kingdom through a rigged game of dice. Honoring the terms of the agreement, Arjuna and members of his family lived in exile for twelve years, but upon their return were denied any rightful share of their land. With no other recourse, Arjuna is drawn into a war between two families. Standing on the battlefield, he recognizes his relatives, teachers, and friends among the opposing forces. Overwhelmed by this realization, Arjuna drops his bow, torn between his duty as a warrior and his love for his family. In the dialogue that follows, Krishna, Arjuna’s charioteer, reveals himself to be the god, Vishnu. To help Arjuna resolve his inner conflict, Krishna introduces four paths of yoga: meditation (raja yoga), wisdom (jnana yoga), selfless action (karma yoga), and devotion (bhakti yoga). These can be interpreted as four ways of seeing or connecting with oneself. O’Brien et al. (2023) reflects on the impact of the different types of yoga:
The Gita states that one is trying to unite their own individual consciousness and the consciousness of the universe. Our consciousness is a part of the universal supreme consciousness and yoga will connect one’s individual energy with it. Krishna teaches how the yoga of perfect actions, the yoga of perfect devotion, and the yoga of perfect knowledge will help Arjuna achieve this connection with the perfect, supreme universal consciousness (O’Brien et al., p. 41).
The Classical period of yoga extends from 200 BCE to 500 CE. It was a period of rapid change and the development of a framework of yoga codified in the Yoga Sutra by Patanjali. This period included migration from North to South Asia, integrating diverse cultures through common languages and religions. However, a lack of political unity allowed power and corruption to be concentrated in the Hindu priests against which the layman eventually pushed back. This led to rebellions and ultimately to the birth of Buddhism and Jainism. Buddhism and yoga share a close philosophical connection, with many parallels between the two practices. Patanjali’s contributions to yoga philosophy mirror the Buddha’s contributions to Buddhism, as both are viewed not as deities but as spiritual figures who attained enlightenment through their respective practices. Both traditions offer comparable frameworks for spiritual growth — Buddhism’s Eightfold Path and yoga’s Eight Limbs, and emphasize meditation, concentration, self-discipline, and cultivating a positive mindset to achieve moral and spiritual excellence (O’Brien et al., 2023, p. 43). Jainism also had a significant influence on yoga philosophy. Deriving its name from the Sanskrit word meaning ‘to conquer,’ Jainism emphasizes overcoming the senses to reach enlightenment. Like Buddhism, Jainism promotes asceticism, or rigorous self-discipline to transcend worldly desires. Jain teachings, inspired by their founder Mahavira, highlight liberation from the karmic cycle of birth and death through ascetic practices and yoga as the path to spiritual freedom (O’Brien et al., 2023, p. 43). Importantly, in the Jain tradition, yoga is specifically discussed three times: one, as a source of meditation; two, with reference to yoga’s self-discipline, and three, in creating union between mind, body and spirit (O’Brien et al., 2023, p. 44).
The Classical period included the writing of the Yoga Sutra by Patanjali, who is often referred to as the ‘father of classical yoga’ because of his work in systemizing the practice the of yoga into a framework that survives to this day. While his original text has not survived, it has been passed down through oral tradition and through copying by hand. Following from an oral tradition of creating short phrases or threads that could be memorized, the Yoga Sutra are 196 separate phrases that describe yoga. These sutras provide a pathway to self-realization and spiritual liberation through disciplined practice and ethical living. Patanjali incorporated the traditions of all previous yoga philosophies in writing down the Eight-Limbed path. This includes the asana of the Indus Valley Civilization, the chants of the Vedics, and the foundational beliefs of Hinduism, Buddhism and Jainism. Using the Vedas as inspiration, Patanjali incorporated meditation into the sixth and seventh limb. He used the concept of yoking the mind, body and spirit from the Upanishads. The Gita was incorporated through the union of the self with the universe. The concepts of dukkha and nirodha (suffering and cessation) were included from Buddhism, and the guidelines of non-harming or non-violence are directly linked to Jainism. (O’Brien et al., 2023, pp. 46-47). While yoga had concepts common to religious practices, Patanjali explains that yoga is not a religion. It is a “way of life that one uses to achieve balance within the universe through uniting one’s senses, body, and mind to bring oneself under control” (O’Brien et al., 2023, p. 47). Yoga regarded clarity of the mind as its highest goal, accentuating that unity of the mind and body leads to a state of equanimity. It might surprise yoga students that of the 196 sutras contained in the Yoga Sutra, only three refer to asana (poses). The emphasis is on development of spirituality. According to Patanjali, the purpose of yoga’s physical movement is to prepare the body for the higher energy levels required for deeper states of meditation. This process begins with the body, then moves to the breath, the mind and the inner self (Basavaraddi, 2015). The Yoga Sutra put forward ‘eight limbed’ or Ashtanga yoga as a guide. It gives high importance to mentally and physically preparing for yoga. A person doing yoga has to pass certain processes before beginning real yoga, which is defined as meditation.
The next major phase of yoga is the Post-Classical period (500-1700 CE) when Hatha yoga and Tantra yoga came into existence. These two practices are similar in that they explore the union of the mind, body and soul, but differ in their approach and their practice. Earlier periods of yoga emphasized meditation and contemplation. These styles shifted to include more physical aspects and components of the subtle body. Hatha yoga is rooted in the Yoga Sutra focusing on postures and breathwork to integrate the mind and the body and preparation for enlightenment (samadhi). Tantra yoga resonates with yoga’s shamanic roots as it utilized sacred sounds (mantras), sacred signs (yantras), rituals, and practiced awakening within the body (kundalini). Tantra yoga introduced the subtle body to yoga, which includes internal energy channels and vortexes (nadis, chakras, koshas). Tantra yoga is non dualistic, aiming to cultivate union with the divine. Both hatha and tantra yoga are rooted in meditation as a means of achieving a state of bliss (Medindia, 2023).
The Modern period of yoga (19 th Century – Present) has witnessed explosive growth of yoga to areas well beyond its birthplace in what is now called India. This growth began at the end of the 19 th century. In 1893 Swami Vivekananda was invited to speak in Chicago at the Parliament of Religions and the impact of his presentation is often pointed to as an introduction of yoga to the West. Yoga practitioners, traditionally priests and ascetics devoted to full-time practice, eventually developed schools and began traveling to the West. In 1918 the first yoga school was established in Mumbai, India. In 1920, Krishnamacharya (known as the father of modern yoga), founded a yoga school in Mysore, India. He is credited with developing the postural form of yoga that most people would recognize as yoga today. His students include renowned teachers who gained recognition by creating their own unique styles or making significant contributions to the spreading of yoga. These include: T.K.V. Desikachar, Krishnamacharya’s son, who believed that yoga is relevant for all people and could be adapted to meet their needs; Sri K. Patthabi Joi, who developed the practice of Ashtanga yoga, B.K.S. Iyengar, who developed Iyengar yoga and Indra Devi, who brought yoga to Hollywood in 1948. Adapting its strict regimen to appeal to Western audiences, she emphasized its benefits for health, beauty, and stress relief, addressing both the pressures and vanity of Western culture. Devi is widely credited with popularizing yoga among women (Yogapedia, 2023).
Yoga has clearly become extremely popular. It is estimated that 300 million people worldwide practice yoga regularly. Additional statistics on yoga’s and its recent growth include: yoga is one of the top 10 fitness trends in the world. Between 2010 and 2021 regular yoga practitioners increased by 64%. In the United States practitioners spent over $21 billion on yoga in 2022. The yoga industry’s value globally was $37 billion in 2019 and is projected to increase to $66 billion by 2027. (Yogkulam, n.d.)
Yoga as a Spiritual Practice
The history of yoga demonstrates that the roots of yoga are spiritual in the context of connecting mind, body and spirit. Yoga can be considered a multidisciplinary approach to self- realization. The Yoga Sutra are the first known text fully dedicated to the discussion of yoga. Patanjali writes the well-known phrase, yogaå citta-vëtti-nirodhaï, which translates to “yoga is to still the patterning of consciousness” (Hartranft, 2003, p.4). With this foundation, what are the problems that yoga is trying to solve? According to Patanjali the answer is that yoga addresses the root causes of suffering. Translated by Hartranft (2003) from the Yoga Sutra, specific sutras that address this question are shown below.
2.3 The causes of suffering are not seeing things as they are, the sense of ‘I’, attachment, aversion, and clinging to life (Hartranft, p. 21).
2.4 Not seeing things as they are is the field where the other causes of suffering germinate, whether dormant, activated, intercepted, or weakened (Hartranft, p. 22).
2.5 Lacking this wisdom, one mistakes that which is impermanent, impure, distressing, or empty of self for permanence, purity, happiness, and self (Hartranft, p. 22).
2.6 The sense of ‘I’ ascribes selfhood to pure awareness by identifying it with the senses (Hartranft, p. 22).
2.7 Attachment is a residue of pleasant experience (Hartranft, p. 23).
2.8 Aversion is a residue of suffering (Hartranft, p. 23).
2.15 The wise see suffering in all experience, whether from the anguish of impermanence, or from latent impressions laden with suffering, or from incessant conflict as the fundamental qualities of nature vie for ascendancy (Hartranft, p. 25).
2.16 But suffering that has not yet arisen can be prevented (Hartranft, p. 25).
2.28 When the components of yoga are practiced, impurities dwindle; then, the light of
understanding can shine forth, illuminating the way to discriminative awareness (Hartranft, p. 29).
2.33 Unwholesome thoughts can be neutralized by cultivating wholesome ones Hartranft, p. 31).
From Patanjali’s account, the eight limbs of yoga are embedded in a way of life. As written, each limb builds on the preceding limb to reach higher levels of awareness. The first of the eight limbs are ethical principles of how to live in community or guidelines for social welfare. These include a fundamental basis of nonviolence in thought, word or actions. The second limb provides internal guidance or behaviors and include purity, contentment and self-discipline.
These are considered essential preconditions of the yogic path. The next limb addresses the
physical body through asana:
2.46 The postures of meditation should embody steadiness and ease.
2.47 This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite universe are indivisible (Hartranft, 2003, pp. 35-36).
This is followed breathwork (pranayama) allowing the potential to reach a meditative state. The remaining limbs address higher levels of a meditative state. The fifth limb is about turning inward and withdrawing from the sense. Next is concentration. This is the type of meditation with which most people are familiar. The seventh limb is esoteric. It involves deep effortless concentration where there is no separation from the self and the sense of mediation or the object of awareness. The eighth and final limb is pure awareness, or fusion of mind and body with the universal consciousness, without forms. This is like the Buddhist description of nirvana. In this structure, the goal of a yoga practitioner is “to experience oneness with divine spiritual essence” (Metzner, 2009, p.27). “One becomes a liberated individual free from all conflicts, intellectual competence reaches excellence, and it operates at full potential. Patanjali’s Yoga Sutra delineates this process step-by-step; hence, it has been regarded as a practical manual for transforming consciousness” (Feuerstein et al. as cited in Ranisha et. al., 2024, p. 208).
Beyond the Yoga Sutra, there is evidence of the spiritual nature of yoga from both older and newer sources. For example, the Keśin hymn which forms part of the Rg Veda text (approximately 1500-1000 BCE) is the one of the earliest pieces of evidence of yoga practitioners and their spiritual traditions. Karen Werner (1977) of the University of Durham writes:
“The Keśin hymn gives evidence of the existence of another type of spiritual tradition which expressed itself in what we can call, using a term invented later, the Yogic way of life. This consisted in renunciation of the worldly life, abstaining from current forms of religious worship and practicing a meditative approach to the transcendent which, according to the evidence given by the followers of this tradition, led to the shifting of their consciousness into the dimension of the spiritual, which gave them access to a higher kind of knowledge of themselves, of the hidden reality and of other men and beings” (Werner, p. 297).
More recently, Paramahansa Yogananda published Autobiography of a Yogi in 1946. This is the story of his life and his search for a guru. It has been translated into fifty languages and introduced many to the benefits of meditation and yoga. It has been referred to as a spiritual classic and is included as one of the “100 Most Important Spiritual Books of the 20 th Century” by a panel of theologians assembled by HarperCollins. Steve Jobs, who first read this book when he was sixteen, famously offered it as a gift to all the attendees of his memorial service (Wikipedia, 2024). When looking at the rich history of yoga, it becomes clear that its purpose is to take practitioners to a deepened sense of consciousness. Yoga seeks to help individuals transcend suffering and realize their true nature. It is a transformative practice that guides individuals to a life of balance, harmony, and self-realization.
Modern Yoga – The Loss of its Spiritual Roots
Sharma (2023) offers a definition of spirituality that is accessible. It is the belief and connection to something greater than the self. There is something more to the human experience than just sensory inputs and fulfilling physical desires. Spirituality is reaching for connection to something that is beyond one’s senses. It is a search for insight, wisdom and an integrated worldview. It is a search for meaning, peace, compassion and fulfilment. In the case of yoga, it is conscious interaction, trust in transcendental truth and search for insight and wisdom are the important components (Sharma, p. 45). Spirituality contrasts with one’s physical experience and pertains to an individual’s inner spirit or soul. It is often referred to as pure consciousness (Rama et al., 1976; Baktay, 1992; Satyananda Saraswati, 2013; Swartz, 2015, as cited in Csala et al., 2021). The aim of spiritual practice is to move beyond the ego and achieve the ‘realization of the oneness of all things’ (Satyananda Saraswati, as cited by Csala et al., 2021). This involves recognizing that individual consciousness is intrinsically connected to, and identical with, the universal consciousness. Such an experience is commonly described as ‘self-realization,’ ‘oneness,’ ‘union,’ or reaching the ‘highest state of consciousness’ (Rama et al., 1976; Iyengar, 1994; Satyananda Saraswati, 2013; Swartz, 2015, as cited by Csala et al. 2021, p. 2.). Pursuit of these outcomes can provide one with purpose, growth and inner balance.
Despite the universal appeal of these qualities, a desire to deepen a spiritual connection is generally not seen as a reason practitioners initiate a yoga practice. A global survey by Yoga Alliance showed that stress relief was the top reason for beginning yoga in United States, United Kingdom, Germany, China, Kenya, and Nigeria. This was followed by increased flexibility, improving overall health and general fitness (Yoga Alliance, 2023). In a separate survey by Rishikesh Yogkulam, the top reasons to regularly practice yoga are releasing tension, becoming physically and mentally stronger, feeling happier, getting more “me” time, feeling less lonely and unplugging from technology (Rishikesh Yogkulam, n.d.) Spirituality is often never considered.
Sharma (2023) states that the growth of yoga has become disconnected from spirituality. Western society is influenced so much by materialism that it is difficult, maybe impossible, to return to spiritualism (Sharma, p. 48). In the article “The state of stretching: Yoga in America”, Schutz (2013) also raises the issue of the abandonment of yoga’s spiritual aspect: “The private practice of yoga in America has dispensed with its ritual superstructure; and strong sense of spiritual discipline. For thousands of years, it was practiced primarily by men in monastic environments, or at the very least taught by teachers with monastic training”. Sharma (2023) goes on to discuss the impact of this drift away from its roots.
In the name of making commonplace application, its essence has been forgotten. We accept that yoga should be used for human welfare but without detaching it from its essence. Now yoga is limited to physical training, treatment of physical and mental problems and its spiritual aspect is in shadow. Focusing superficial activities, its depth dimension is ignored. This ignoring has decreased the value of yoga itself (Sharma, p. 49).
As a yoga teacher, I often hear my students say that they feel open after attending a class. Being open generally means that students feel physically relaxed because they have engaged in an activity that stretches and warms their muscles, leading to a more relaxed muscular tone. They also generally feel calmer and more relaxed. I have never heard my students say that they feel a stronger inner connection to the universal consciousness after practicing yoga. In my experience discussing yoga, I am often struck by how many lifelong practitioners lack awareness of its history and roots as a spiritual practice. It’s akin to an avid sports fan having no understanding of their sport’s origins. Rather than appreciating yoga’s deeper purpose, it is frequently depicted as a trendy lifestyle activity centered on achieving slim physiques and athletic prowess. Media messaging often reinforces this narrative, suggesting that practicing yoga is a pathway to attaining a specific appearance and gaining social acceptance. When spirituality is incorporated, it is typically superficial—such as concluding a class with ‘namaste’ without understanding its meaning, or seeking the next product adorned with an Om symbol.
McYoga
Modern day yoga in its most commercial form is a watered down, consumer friendly fitness routine that is often performed in a manner that was never a part of traditional yoga practice. Consider yoga on a paddleboard. Practicing in this way provides a brief sense of calmness or relaxation, but without the finer points of breathwork or meditation, the benefits of balance, perspective and awareness are lacking (Janakananda, n.d.). At its worst, yoga has become commercialized and exploited by capitalists promoting it as a lifestyle in expensive classes, branded clothing, fancy props, and luxury retreats that cater to the privileged – alienating many, who could arguably have the most to benefit.
Like yoga, mindfulness has grown exponentially in recent years as individuals seek to find relief from the stress of everyday life. With its growth, mindfulness has also been commercialized and stripped of its cultural, spiritual and ethical roots. Miles Neale has given this trend the term “McMindfulness” to describe a process that is filling, but empty of nourishment. In his essay McMindfulness & Frozen Yoga, Neale questions what is being lost. In our attempt to secularize, make culturally accessible and mainstream these ancient spiritual practices, we may be throwing the baby out with the bath water. It behooves us to consider what, if anything, has been sacrificed in the effort to satisfy our voracious appetite for Asian contemplative techniques (Neale, 2011).
Focusing on the United States, Neale observes that Americans have historically excelled at extracting appealing aspects of foreign cultures while discarding the rest. He argues that Americans often seek quick fixes, lacking the patience and commitment needed for lasting transformation. “It would be an enormous loss for us to water down or, worse, jettison the essential transformative ingredients that constitute the Indic liberation traditions, turning them into colorfully packaged bite-sized morsels for our mass consumption”; (Neale, 2011). What is being lost includes the profound knowledge, psychological insights, and ethical foundations of these practices, along with their potential to drive large-scale spiritual transformation. Neale concludes, “By reuniting them with their original matrices, we can turn the yoga boom and mindfulness fad into a spiritual revolution unlike any we have seen in our young country” (Neale, 2011).
The issue with offering yoga detached from its ethical foundation is that it becomes a mere coping mechanism, addressing challenges superficially rather than solving their root causes. This approach is like taking medicine that alleviates symptoms without curing the disease. Purser (2019) observes, “What remains is a tool for self-discipline, disguised as self- help. Instead of setting practitioners free, it helps them adjust to the very conditions that caused their problems” (p. 2).
Why is a foundation in ethics essential? Ancient texts provide valuable insights, revealing a deep understanding of human nature, including the concept of karma—a cornerstone of yoga philosophy. Karma teaches that our actions, whether wholesome or unwholesome, inevitably return to us. To cultivate equanimity and be treated well, one must act with kindness and engage in practices that foster self-awareness. Neglecting this ethical foundation leads to unwholesome actions that create negative imprints, shaping perception and ultimately becoming reality (Neale, 2011). Paradoxically, promoting yoga as a spiritual practice has, for some, backfired, with critics dismissing it as too ‘spiritual’; and distancing themselves from its roots (Sharma, 2023, p. 50).
Conclusion
This discussion of yoga has considered its roots, going back to the earliest known practitioners and understanding how their early practice was initiated and developed from a spiritual base. Yoga evolved from Shamanic practices such as rhythmic chanting, music, and ecstatic dance. In its earliest forms, yoga was a pathway to calm the mind and realize a connection between the physical body and the spiritual soul. The earliest known texts that discuss yoga include the Rg Veda, the Yoga Sutras, and the Bhagavad Gita. These show a strong connection between yoga and spirituality. The progression of yoga with Tantric practices introduced the subtle body – the concept of prana or energy channels and energy centers such as the chakras. For most of its 5,000-year history yoga practices and teachings were predominantly preserved and transmitted by male practitioners, particularly within priestly and ascetic traditions, allowing the practice of yoga to largely remain true to its roots. The explosive growth and commercialization of yoga since the beginning of the 20 th century has come with some with some benefits and some costs. Yoga is widely available. The only requirements to participate are knowledge of how to practice it and a yoga mat. It is available to people of any age, race, ethnicity, religion, gender, financial capacity, family status or body type. The regular practice of yoga is associated with increased levels of physical health, a more positive outlook on life, happiness, and lower levels of anxiety. However, its popularity has allowed it to be susceptible to capitalistic pressures which promotes a watered-down version or a social media attractive practice, largely separated from its spiritual roots. This limits its benefits to short-term physical relaxation and mental calmness, that quickly dissipates after the practice is over. Yoga is designed to meld a connection between the mind, body and soul, and to take this connection with the practitioner off the mat and into their daily life. It is a pathway to understanding oneself and accessing higher states of consciousness – attaining a sense of enlightenment. A person who has achieved or even aspires to attain self-realization is balanced and joyful, living in harmony with their inner and outer worlds. There is no requirement that one must be spiritual to practice yoga. But at least being aware of its background gives students a choice. Accepting that yoga has something bigger to offer than just physical movement can elevate one’s approach to this practice and give them a pathway to something much more rewarding. It should be remembered that yoga is a tool for arriving someplace. It is not an end of itself.
How to Reintroduce Spirituality?
So, what can we as yoga teachers do to bring a sense of spirituality back into the studio without alienating students? I believe there are ways we can enrich the experience for our students and honor yoga’s historical roots. Here are some ideas:
Set an Intention: Begin classes with a specific intention, as opposed to letting students set one for themselves. Guide your students to connect with universal values such as gratitude, love, forgiveness, and peace.
Incorporate Yoga Philosophy: Share a brief story, anecdote or description from foundational texts like the Yoga Sutra, Bhagavad Gita, or Upanishads, and relate these to something personal or everyday life. Discuss the meaning of yoga as union and explore how the practice integrates mind, body, and spirit.
Breath Focus (Pranayama): Guide students in breathwork with an emphasis on its meditative and life-enhancing qualities. Ensure to retain the focus on the breath throughout the class.
Chanting and Mantras: End a class with a single “Aum” or introduce a simple mantra such as Lokah Samastah Sukhino Bhavantu (May all beings be happy and free). Chant the mantra in a call and response manner and explain its meaning to demystify the Sanskrit and create a connection.
Sound Bath or Yoga Nidra: Offer an extended Savasana by including a sound bath or yoga nidra at the end of class. This is an introduction to a meditative practice that may be easier to “digest” than traditional forms of meditation.
Symbolism: Highlight the symbolism behind certain poses and mudras. Explain how poses like Warrior One can represent inner strength, or how the chin mudra redirects prana within the body.
Sacred Space: Create an ambiance with soft lighting, calming scents, or a small altar with meaningful objects, such as candles or flowers, to evoke a sense of sacredness.
References
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About Joel
Joel’s journey into teaching yoga was a series of unplanned events. Stuck at home during the pandemic, he initiated a daily practice with DoYogaWith Me. Wanting to practice yoga away from the screen, he earned a 200-hour certification, also through DoYogaWithMe. Wanting to remember what he learned, he began teaching in 2021. If asana was the bait, yoga philosophy was the hook. Exploring the philosophy of yoga has been a passion of Joel’s. It connects with his current pursuit of a Masters degree in Mindfulness. Ask him about the 8-Limbs of Yoga and you may be engaged in a 60-minute dialogue.
In addition to teaching yoga, Joel coaches CrossFit, is a certified Life Coach and a Chartered Financial Analyst. Through his business, Enrich, he integrates financial, physical and spiritual wellness