Yoga is a cultural and religious Hindu practice that originated in northern India during the Axial Age, a period marked by the emergence of spiritual religions such as Hinduism, Buddhism, and Jainism. It aims to facilitate a connection between individuals and the divine (Newcombs 2009, 986), while also emphasizing the integration of the body and mind. Throughout its history, yoga has been pursued as a means of attaining higher levels of consciousness and transcending the cycle of rebirth. However, over time, it has undergone evolution and diffusion to other civilizations. Since the late 20th century, the West has appropriated and commercialized yoga. It has become a prominent feature of media and is often portrayed as a physical stretching exercise rather than a spiritual practice. This phenomenon raises questions about the colonialization of yoga by the West. Both the Indian state and Hindu practitioners have criticized Western civilization for distorting and misinterpreting yoga. This essay sets out to uncover how yoga, once a deeply spiritual religious endeavor, has undergone a profound shift to become a mainstream activity. By delving into the myriad expressions of yoga, from its origins in Hindu rituals to its adaptation within Western contexts, we aim to unravel the intricate journey of this ancient discipline and its religious engagement and politicization along the way.

Three articles by Jain, accessed online, will support this thesis. Firstly, "Claiming Yoga for India" (Jain 2014) will delve into the Indian roots of yoga, followed by an examination of how it has been culturally appropriated and commercialized by the West, as evidenced by the controversy highlighted in "Fox News Controversy on Yoga and White Supremacy reveals problem of Yoga discussion" (Jain 2018). Lastly, "Pat Robertson Warns Yoga Will Have You Soon Talking Hindu" (Jain 2015) will shed light on the political and religious implications of yoga's westernization, particularly its role in undermining monotheistic religions.

 

 

    According to Jain's article "Claiming For Yoga" (2014), yoga is not only a religious practice but also a political tool serving Indian culture. Hinduism, one of the oldest religions, has been integrated into modern practices (Ravindrababu, 2018, 4). Narendra Modi, the Prime Minister of India, aims to raise awareness among Indians about the practice of yoga by foreigners and to caution against its misinterpretation by the West. He emphasizes the importance of preserving yoga's spiritual and religious essence. However, India grapples with the question of ownership over yoga – is it solely Hindu, or does it belong to Indian culture as a whole? Yoga was traditionally taught in public schools as part of the Indian educational curriculum, viewed as a nationalist symbol and categorized as "Indian traditional knowledge" (Jain, 2014). Yet, it has been perceived as a "religious indoctrination" by some Muslim communities. Concerned parents launched campaigns to remove the mandatory practice of yoga from schools, accusing the Indian government of promoting religious practices in a multi-religious society. Initially, yoga was considered a religious practice exclusive to Hindus, but it has evolved into a symbol of India's cultural identity and embrace others religion such as Buddhism. Presently, India promotes yoga not only for its religious connotations but also as a holistic practice for physical and mental well-being. Shripad Yesso Naik, the Minister of Tourism in India, aims to highlight the health and spiritual benefits of yoga. Collaborating with the renowned guru Baba Ramdev, they have popularized yoga across India to boost tourism. Over the years, India has established numerous yoga retreats catering primarily to Western tourists. This trend is complemented by the adoption of vegetarianism/veganism, practices historically associated with religious beliefs. For instance, both Buddhism and Hinduism prohibit the consumption of meat (Chicago Police Training Film: Hinduism Sensitivity & Awareness) for many believers to avoid the act of sacrifice. However, even in India, yoga is viewed as a diverse practice, encompassing various fragmented identities ranging from dynamic to spiritual. Consequently, the author contends that yoga is wielded as a tool for power in India, and its history has been distorted. Bikram Choudhury, the famous Indo-American creator, and practitioner of hot yoga controversially claimed that the practice of hot yoga could cure homosexuality. Through his statement, he associated yoga with the broad term of politics. Hot yoga, comprising twenty-six postures in a forty-degree environment, has sparked debates due to its westernization, discriminatory and sexualization implications. Indeed, Bikram propagated yoga over America in the 1980’s. He appropriated himself the practice of yoga and called it “Bikram yoga”. He commercialized what is his native spiritual practice and still teach yoga in exchange for money. He transformed, through its own marketing, America’s healthy and physical way of life. While it has been embraced in America as a form of exercise, the Western world has misconstrued the issues undertones of hot yoga.

 

    Western civilization has appropriated the practice of yoga. During the 1970s, yoga was embraced by Western hippies as a counterbalance to capitalist societies and violence. It was practiced at that time with a closer adherence to its roots, aiming to center oneself and simply exist. However, since then, the Western world has taken yoga for granted (Jain, 2018) and transformed it into a product of pop culture under the influence of white supremacy. In the West, yoga is predominantly taught by white instructors who often lack understanding of its Asian origins (Jain, 2018). Jain, in the article "Fox News Controversy on Yoga and White Supremacy reveals problem of Yoga discussion," argues against the dominance of white culture and the cultural appropriation of yoga by the West. According to Gandhi and Wolf (Jain, 2018), Western yoga instructors should familiarize themselves with the history of yoga and Hindu traditions to provide authentic teachings and avoid sending misleading messages. In India, various forms of yoga exist, often taught through texts like the Yoga Sutras, which emphasize the stillness of the mind (Jain, 2018). The Yoga Sutras is a Sanskrit compilation of yoga practices and principles, including ashtanga (the eight limbs of yoga), yama (restraints), niyama (observances), asana (postures), and many others. Each of these forms focuses on different aspects of yoga, such as abstinence, observances, and physical postures, contributing to a holistic understanding of the practice. However, as yoga has evolved over time, it has become a more individualistic practice than it once was. This modern interpretation often reduces yoga to mere exercise (Ravindrababu, 2018, 5), despite its philosophical underpinnings. Nevertheless, yoga still centers around achieving physical well-being and expanding consciousness. Ravindrababu describes yoga as "lost in translation" (Ravindrababu, 2018, 1) to illustrate its transformative journey from the Eastern world to the Western one. The evolution of yoga to modern times can be traced back to the British colonization of India (Newcombe, 2009, 988), during which yoga was introduced to Europe, leading to its commercialization and secularization. Previously, yoga was practiced collectively, harnessing the power of tantra to elevate energy, mind, and awareness in ashrams by monks, serving as a spiritual tool to connect humans to the earth. However, in contrast, yoga is now often practiced incorrectly in sports studios with pop music solely to burn calories. The issue with yoga in Western culture lies not in its existence but in its misappropriation, which derogates from Hindu cultural traditions. Indeed, they transformed a religious practice into a marketing product. Yoga should serve as a means of transmitting knowledge and faith, but in Western culture, it is often marketed as a commodity and could even be seen as publicity to Hinduism religion.

 

    In her 2015 article, Jain addresses the phenomenon of a yoga-phobic maelstrom incited by Catholic priests across Europe and America, who decried yoga as a form of Hindu religious propaganda. Among them, Pat Robertson, a prominent American pastor and media personality who lived from 1930 to 2023, asserted that yoga posed a threat to monotheistic religions (Jain, 2015), even suggesting a link between Hindu practices and Satanism. Jain criticizes Robertson's yoga phobia as baseless and offensive to Hinduism, labeling his remarks as Hindu-phobic. Robertson, in his book "The End of the Age" (1995), went as far as alleging that Lord Shiva, a prominent deity in Hinduism responsible for the afterlife and destruction, orchestrated the murder of an American president. Shiva, along with Ganesha and Hanuman, is among the most revered gods in Hindu polytheism (Sahgal, et al., 2021). In her article, Jain quotes from the public comments made by Robertson on the Right Wing Watch show, where he expressed his views on yoga and its purported role in religious propaganda. Responding to a spectator's question about Christian participation in yoga, Robertson suggested that yoga was a form of religious worship and criticized the practice for attempting to corrupt Western society. He dismissed yoga as mere stretching, attributing its use of mantras as a deliberate attempt to subvert Western values. He defended his stance by arguing that yoga fosters pluralism in religion, allowing Hindus to pray to multiple gods, which he perceives as a threat to monotheistic beliefs. Jain counters this argument, viewing yoga as an intercultural and religious exchange devoid of hostility or danger. As a conservative American, Robertson raises concerns that yoga confuses the identities of young people in the West, creating a divide between them and traditional monotheistic religions such as Catholicism and Protestantism. Conversely, Ravindrababu, in her article, contends that yoga has been misinterpreted and marginalized Hindu culture by Westerners who lack a deep understanding of its origins and practices (Ravindrababu, 2018, 1). For instance, the word "namaste" often used in yoga, translates to "I bow to you" in English, carrying significant religious connotations. Both Robertson and Ravindrababu agree to say that yoga belongs to Hinduism and is inherently a religious practice, originating from its historical and cultural roots, despite its integration into Western culture.

 

    In conclusion, the trajectory of yoga reflects a complex interplay of cultural exchange, adaptation, and through times, misinterpretation. Across its millennia-long history, yoga has undergone significant transformations, influenced by various socio-cultural contexts and individuals. The process of Westernization, spearheaded in part by figures like Bikram Choudhury, has undoubtedly propelled yoga into global popularity, yet not without controversies and concerns. Jain’s articles provide insightful interpretations of the varied trajectories yoga has encountered over the years, shedding light on major issues concerning this spiritual and religious practice. She delves into subjects such as yoga's Indian roots, the influence of white capitalism, and the controversial aspects of religious amendments. These insights underscore the challenges that yoga encountered in navigating through western cultural appropriation and commodification. Central to this discussion is the divergence of yoga from its traditional roots, particularly its dissociation from its spiritual and philosophical moorings. While Western practitioners often embrace yoga primarily as a physical exercise regimen, this approach risks overlooking its profound spiritual dimensions and ethical principles deeply rooted in Hinduism and other Eastern philosophies. Consequently, the commercialization and commodification of yoga, fueled by the fitness industry and media, have diluted its essence, divorcing it from its intended purpose of self-realization and holistic well-being. Moreover, the appropriation of yoga by the Western world raises pertinent questions about cultural imperialism, and the ethics of borrowing sacred practices from marginalized communities. The globalization of yoga has undoubtedly broadened its reach and accessibility, it also underscores the importance of critically examining the way cultural practices are disseminated and consumed. Fostering a nuanced understanding of yoga's diverse origins and philosophy is crucial for preserving its integrity and making its transformative power accessible to everyone, regardless of culture or location.

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Written by Olympia Dairaine Grimaux

 

 

SOURCES: 

 

Blue Line Police Videos. “Chicago Police Training Film: Hinduism Sensitivity & Awareness.” YouTube, August 22, 2016.

 

Jain, Andrea R. “Claiming Yoga for India.” Religion Dispatches, December 15, 2014

 

Jain, Andrea R. “Pat Robertson Warns Yoga Will Have You Speaking Hindu.” Religion Dispatches, February 6, 2015. 

 

Jain, Andrea. “Fox News Controversy on Yoga and White Supremacy reveals problem of Yoga discussion”. Religion Dispatches. February 7, 2018.

 

Newcombe, Suzanne. “The Development of Modern Yoga: A Survey of the Field.” Religion Compass 3, no. 6 (2009): 986–1002.

 

Ravindrababu, Ramya. “Do it for the Culture: Understanding Yoga and Hinduism Beyond the Western Lens”. Brown Girl Magazine. August 22, 2018.

 

Sahgal, et al. “Religion in India: Tolerance and Segregation”. Pew Research Center. June 29, 2021.