Is Yoga a Religion?
Yoga continues to hit the headlines around the world, not only with news about the benefits to mind and body, but also with more controversial issues: Is yoga a religion?
In Southern California, a lawsuit was initiated by the parents of two children attending a public school where yoga was being taught as an alternative to traditional gym classes. The parent’s case was that yoga promoted Hinduism and inhibited Christianity. Author and academic Mark Singleton gave evidence in defence of the action. Singleton, a respected academic and author of a number of books including, Yoga in the Modern World, Yoga Body, and Roots of Yoga explained in a written statement, that although hatha yoga traditionally has a ‘strong current of universalism, and lack of sectarian identity’; ‘hatha yoga in its "classical" medieval formulation does not belong to any particular religious group.’
There is also growing interest in the United States in Praise Moves, which is described as the Christian alternative to Yoga and is now offering teacher-training courses, holds an International Conference and is spreading beyond the US.
In Russia, authorities have banned yoga classes from municipal venues, citing the danger of religious cults to society, as the reason behind the closer of two hatha yoga studios in the central Russian city of Nizhnevartovsk
In the UK, yoga teachers report not being able to teach in church halls, where yoga is believed to be incompatible with Christianity.
So, how do these examples contribute to the discussion – is yoga a religion? It can be seen that for many the answer is definitely ‘yes’. But, ask people who practise yoga in a class environment and it is likely that they will detach themselves from the religious connection, claiming that for them the physical elements – asana, or postural yoga – are the main benefit and that other aspects, such as pranayama and meditation, offer a spiritual component that does not conflict with other traditional religious beliefs and practices.
The word “religion,” comes from the Latin word religare and means ‘to tie, to bind fast.’ Religion influences people individually and within communities throughout the world and commonly involves faith and worship of a deity (or deities). The right to hold religious and non-religious beliefs is enshrined in law and is an essential part of our human rights. In 1993 the Human Rights Committee (an independent body of 18 experts selected by the United Nations) described religion or belief as “theistic, non-theistic and atheistic beliefs, as well as the right not to profess any religion or belief.”
Freedom of religion encompasses not just the freedom to hold personal thoughts and convictions, but also being able to manifest them individually or with others, publicly or in private. It also includes the freedom to subscribe to different schools of thought within a religion, and to change one’s religion or beliefs. It forbids discrimination against individuals who have, or wish to have, different beliefs.
David Frawley, Founder and Director of the American Institute of Vedic Studies, which emphasises bringing together the greater Yoga tradition in an integral manner, has responded to the claim that yoga is not a religion. ‘This can also be misleading,’ states Frawley, ‘though it does have its point. Yoga is not part of any religious dogma proclaiming that there is only one God, church or saviour as the only path. Yoga teachers from India have not insisted that their students formally become Hindus either. But Yoga is still a system deriving from the Hindu religion and is closely connected with all aspects of Hindu Dharma and much of Indian culture. Yoga does deal with the nature of the soul, God and immortality, which are the main topics of religion throughout the world. Its main concern is religious and certainly not merely exercise or health, though it is more concerned with the spiritual and mystical side of religion, not the mere belief or institutionalized aspect.’
How has yoga evolved in the twentieth century into a worldwide phenonomen where postural yoga is the main component of most classes? The 2016 Yoga in America Study, conducted by the magazine Yoga Journal and Yoga Alliance US, found that yoga’s main attractions are; ‘the enjoyment of yoga itself, yoga’s impact on health and yoga as a stress reliever’. The poll also asked respondents how familiar, if at all, they were with the philosophy and history of yoga. 57% of the general population said that they had heard of it, but knew almost nothing. Yoga practitioners claimed to be somewhat familiar (59%) or very familiar (23%). This suggests that training such as the YA UK 200 Hour Yoga Teacher Foundation Course includes knowledge of the history and philosophy of yoga, but this is not generally being taught in yoga classes.
We now have a situation where the discussion of religion in yoga is mainly amongst academics, yoga professionals and religious groups. Academics are researching the history and development of yoga practice and how it has become more focussed on asana – postural yoga. A conference this year, organised by students and staff from the Institute of Religious Studies at Jagiellonski University in Krakow drew academics from around the world, with the aim of sharing and advancing contemporary research on yoga.
Researcher and yoga teacher Dr Jon Hughes was there and reports that most of the people at the conference were from religious studies departments. “In academic circles, there doesn't seem to be any doubt that modern yoga at least, has its roots in religious texts and practices. Modern yoga is now being viewed as a religious phenomena in these circles - a kind of neo- Hindu, East/West religious fusion.”
Hughes agrees that it is important to firstly define what religion is and also, what is considered religious. He points to the nineteenth century American philosopher and psychologist William James' definition of religious experience as ‘the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine.’
Hughes explains: “If the focus is on the religious experience for individuals (as opposed to the complex rituals and practices that develop and become the practices of an organised religion), yoga is concerned with the same kind of 'feelings, acts, and experiences' that the development of organised religion is bound up with – but, so is poetry, art, mountain climbing and lots of other things. There is a need to build bridges and connections between different psychological states and different states of mind. And a need to find ways to see the world in a different way - as sacred, as illuminating, numinous, beautiful - navigating between different modes of conscious experience.”
He also believes that yoga shares similarities with religious dogma and organised religion.“ The building up of power and authority structures and self appointed ‘experts’, plus the use of music and codified ritual behaviour etc. seems to me to connect a lot with religious practices.”
A common search for ‘enlightenment’ and heightened experience can also be influenced by tradition. For some Hindus it is liberation from the cycle of reincarnation, but for many yoga practitioners today it is about a healthy body, stillness in the mind, or understanding the true nature of the world.
Many yoga practioners view yoga as a practice that supports and enhances their own beliefs and religious practices. Hughes agrees but, cautions vigilance. “There is a need to cast a critical eye, to prevent yoga from becoming bound up with the bad aspects of religion (including organised authority figures that make money from vulnerable people and the idea that you have to be a part of the 'true sect' in order to be saved). Yoga possesses useful practices that can be completely detached from religious dogma, or a belief system and still help us see the world in a better, clearer, more numinous and beautiful way.”
As yoga becomes more popular and practised throughout the world, there will continue to be shifts in how the ancient practice will be considered by those initially attracted by the main offerings of asana based classes. Discussion will continue on the drift from what some see as its roots in eastern religion. Others see there a unifying aspect, which brings people from around the globe to share and benefit from yoga. Prime Minister of India, Narendra Modi described yoga as an invaluable gift from an ancient tradition when introducing International Day of Yoga in 2014. “Yoga embodies unity of mind and body, thought and action ... a holistic approach [that] is valuable to our health and our well-being. Yoga is not just about exercise; it is a way to discover the sense of oneness with yourself, the world and the nature.”
The World Health Organization whilst urging the world to become more active recognises that yoga is more than just physical exercise with the President of the of the General Assembly, Sam Kutesa saying: “For centuries, people from all walks of life have practiced yoga, recognising its unique embodiment of unity between mind and body. Yoga brings thought and action together in harmony.” And, UN Secretary-General Ban Ki-moon has also pointed out the global benefits of Yoga: "Yoga is a sport that can contribute to development and peace. Yoga can even help people in emergency situations to find relief from stress.”
Although many asana based classes claim that they do not include the rituals associated with religious practices, they will often include other aspects such as sun salutations - Surya Namaskar (which in its true form are a greeting to Surya, the Hindu Sun God) and can be seen as religious. Music also plays a major role in many classes and as a class listens to the Sanskrit mantras of musicians such as Deva Premal they will be listening to lyrics that are have religious meaning. Plus, at the beginning and end of class it is common to use the salutation Om Shanti or Namaste, with no awareness of the meaning and the religious significance. In the book The Heart of Yoga, T K V Desikachar describes his experience at an international yoga conference where the symbol OM was being used as a logo on promotional literature and T-shirts. Desikachar explains that for Hindus, OM ‘is not a gadget or a decoration. We regard it with the utmost seriousness and respect.’ The use of symbols, mantras and Sanskrit, may add to the environment and make the class feel more ‘yogic’, but we should also be respectful with their use.
As the discussion continues, we can be inspired by the words of Mahatma Gandhi: “Honest disagreement is often a good sign of progress.” And by continuing the discussion, respecting tradition and accepting differences we will be able to work towards unity and continue the enquiry; is yoga a religion?
-END-
Wendy Jacob
May 2016
Amrita magazine
http://www1.umn.edu/humanrts/edumat/studyguides/religion.html
In Southern California, a lawsuit was initiated by the parents of two children attending a public school where yoga was being taught as an alternative to traditional gym classes. The parent’s case was that yoga promoted Hinduism and inhibited Christianity. Author and academic Mark Singleton gave evidence in defence of the action. Singleton, a respected academic and author of a number of books including, Yoga in the Modern World, Yoga Body, and Roots of Yoga explained in a written statement, that although hatha yoga traditionally has a ‘strong current of universalism, and lack of sectarian identity’; ‘hatha yoga in its "classical" medieval formulation does not belong to any particular religious group.’
There is also growing interest in the United States in Praise Moves, which is described as the Christian alternative to Yoga and is now offering teacher-training courses, holds an International Conference and is spreading beyond the US.
In Russia, authorities have banned yoga classes from municipal venues, citing the danger of religious cults to society, as the reason behind the closer of two hatha yoga studios in the central Russian city of Nizhnevartovsk
In the UK, yoga teachers report not being able to teach in church halls, where yoga is believed to be incompatible with Christianity.
So, how do these examples contribute to the discussion – is yoga a religion? It can be seen that for many the answer is definitely ‘yes’. But, ask people who practise yoga in a class environment and it is likely that they will detach themselves from the religious connection, claiming that for them the physical elements – asana, or postural yoga – are the main benefit and that other aspects, such as pranayama and meditation, offer a spiritual component that does not conflict with other traditional religious beliefs and practices.
The word “religion,” comes from the Latin word religare and means ‘to tie, to bind fast.’ Religion influences people individually and within communities throughout the world and commonly involves faith and worship of a deity (or deities). The right to hold religious and non-religious beliefs is enshrined in law and is an essential part of our human rights. In 1993 the Human Rights Committee (an independent body of 18 experts selected by the United Nations) described religion or belief as “theistic, non-theistic and atheistic beliefs, as well as the right not to profess any religion or belief.”
Freedom of religion encompasses not just the freedom to hold personal thoughts and convictions, but also being able to manifest them individually or with others, publicly or in private. It also includes the freedom to subscribe to different schools of thought within a religion, and to change one’s religion or beliefs. It forbids discrimination against individuals who have, or wish to have, different beliefs.
David Frawley, Founder and Director of the American Institute of Vedic Studies, which emphasises bringing together the greater Yoga tradition in an integral manner, has responded to the claim that yoga is not a religion. ‘This can also be misleading,’ states Frawley, ‘though it does have its point. Yoga is not part of any religious dogma proclaiming that there is only one God, church or saviour as the only path. Yoga teachers from India have not insisted that their students formally become Hindus either. But Yoga is still a system deriving from the Hindu religion and is closely connected with all aspects of Hindu Dharma and much of Indian culture. Yoga does deal with the nature of the soul, God and immortality, which are the main topics of religion throughout the world. Its main concern is religious and certainly not merely exercise or health, though it is more concerned with the spiritual and mystical side of religion, not the mere belief or institutionalized aspect.’
How has yoga evolved in the twentieth century into a worldwide phenonomen where postural yoga is the main component of most classes? The 2016 Yoga in America Study, conducted by the magazine Yoga Journal and Yoga Alliance US, found that yoga’s main attractions are; ‘the enjoyment of yoga itself, yoga’s impact on health and yoga as a stress reliever’. The poll also asked respondents how familiar, if at all, they were with the philosophy and history of yoga. 57% of the general population said that they had heard of it, but knew almost nothing. Yoga practitioners claimed to be somewhat familiar (59%) or very familiar (23%). This suggests that training such as the YA UK 200 Hour Yoga Teacher Foundation Course includes knowledge of the history and philosophy of yoga, but this is not generally being taught in yoga classes.
We now have a situation where the discussion of religion in yoga is mainly amongst academics, yoga professionals and religious groups. Academics are researching the history and development of yoga practice and how it has become more focussed on asana – postural yoga. A conference this year, organised by students and staff from the Institute of Religious Studies at Jagiellonski University in Krakow drew academics from around the world, with the aim of sharing and advancing contemporary research on yoga.
Researcher and yoga teacher Dr Jon Hughes was there and reports that most of the people at the conference were from religious studies departments. “In academic circles, there doesn't seem to be any doubt that modern yoga at least, has its roots in religious texts and practices. Modern yoga is now being viewed as a religious phenomena in these circles - a kind of neo- Hindu, East/West religious fusion.”
Hughes agrees that it is important to firstly define what religion is and also, what is considered religious. He points to the nineteenth century American philosopher and psychologist William James' definition of religious experience as ‘the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine.’
Hughes explains: “If the focus is on the religious experience for individuals (as opposed to the complex rituals and practices that develop and become the practices of an organised religion), yoga is concerned with the same kind of 'feelings, acts, and experiences' that the development of organised religion is bound up with – but, so is poetry, art, mountain climbing and lots of other things. There is a need to build bridges and connections between different psychological states and different states of mind. And a need to find ways to see the world in a different way - as sacred, as illuminating, numinous, beautiful - navigating between different modes of conscious experience.”
He also believes that yoga shares similarities with religious dogma and organised religion.“ The building up of power and authority structures and self appointed ‘experts’, plus the use of music and codified ritual behaviour etc. seems to me to connect a lot with religious practices.”
A common search for ‘enlightenment’ and heightened experience can also be influenced by tradition. For some Hindus it is liberation from the cycle of reincarnation, but for many yoga practitioners today it is about a healthy body, stillness in the mind, or understanding the true nature of the world.
Many yoga practioners view yoga as a practice that supports and enhances their own beliefs and religious practices. Hughes agrees but, cautions vigilance. “There is a need to cast a critical eye, to prevent yoga from becoming bound up with the bad aspects of religion (including organised authority figures that make money from vulnerable people and the idea that you have to be a part of the 'true sect' in order to be saved). Yoga possesses useful practices that can be completely detached from religious dogma, or a belief system and still help us see the world in a better, clearer, more numinous and beautiful way.”
As yoga becomes more popular and practised throughout the world, there will continue to be shifts in how the ancient practice will be considered by those initially attracted by the main offerings of asana based classes. Discussion will continue on the drift from what some see as its roots in eastern religion. Others see there a unifying aspect, which brings people from around the globe to share and benefit from yoga. Prime Minister of India, Narendra Modi described yoga as an invaluable gift from an ancient tradition when introducing International Day of Yoga in 2014. “Yoga embodies unity of mind and body, thought and action ... a holistic approach [that] is valuable to our health and our well-being. Yoga is not just about exercise; it is a way to discover the sense of oneness with yourself, the world and the nature.”
The World Health Organization whilst urging the world to become more active recognises that yoga is more than just physical exercise with the President of the of the General Assembly, Sam Kutesa saying: “For centuries, people from all walks of life have practiced yoga, recognising its unique embodiment of unity between mind and body. Yoga brings thought and action together in harmony.” And, UN Secretary-General Ban Ki-moon has also pointed out the global benefits of Yoga: "Yoga is a sport that can contribute to development and peace. Yoga can even help people in emergency situations to find relief from stress.”
Although many asana based classes claim that they do not include the rituals associated with religious practices, they will often include other aspects such as sun salutations - Surya Namaskar (which in its true form are a greeting to Surya, the Hindu Sun God) and can be seen as religious. Music also plays a major role in many classes and as a class listens to the Sanskrit mantras of musicians such as Deva Premal they will be listening to lyrics that are have religious meaning. Plus, at the beginning and end of class it is common to use the salutation Om Shanti or Namaste, with no awareness of the meaning and the religious significance. In the book The Heart of Yoga, T K V Desikachar describes his experience at an international yoga conference where the symbol OM was being used as a logo on promotional literature and T-shirts. Desikachar explains that for Hindus, OM ‘is not a gadget or a decoration. We regard it with the utmost seriousness and respect.’ The use of symbols, mantras and Sanskrit, may add to the environment and make the class feel more ‘yogic’, but we should also be respectful with their use.
As the discussion continues, we can be inspired by the words of Mahatma Gandhi: “Honest disagreement is often a good sign of progress.” And by continuing the discussion, respecting tradition and accepting differences we will be able to work towards unity and continue the enquiry; is yoga a religion?
-END-
Wendy Jacob
May 2016
Amrita magazine
http://www1.umn.edu/humanrts/edumat/studyguides/religion.html
