Defining Yoga
The concept of yoga is elusive. For many, it is the union of body, mind and spirit. Yet, if we were to bring ten instructors together and ask them to elaborate, we may get ten different interpretations. So, what is yoga?
In the yoga literature, it is defined as the union of the atman with paramatman or, in other words, the union of the individual soul with the supreme soul, the individual self with the universal absolute.
In the yoga literature, it is defined as the union of the atman with paramatman or, in other words, the union of the individual soul with the supreme soul, the individual self with the universal absolute.
This definition is misleading since yoga philosophy teaches us that the universe as we know it emanates from Brahman or the universal absolute who is its creator and sustainer until dissolution. This view necessarily implies that individual souls are created and sustained by the supreme soul. If so, how can an individual soul be united with a universal soul when it is already in union?
The definition really means that yoga is reconciling the dissonance between the plurality of human experience and the unity of creation. While the definition explains what yoga is, it does not explain how to solve the dissonance. This is where the rubber meets the road, so to speak.
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There are two ways of contextualizing human experience: within ourselves and in respect to our surroundings. The understanding of this concept is key to understand the diversity of practice in yoga.
When considering our experience from within, we could say we are defined by three things: we are prone to action (it is indeed hard to remain motionless 30 minutes during meditation); we are experiencing emotions; and we need to provide meaning in our lives. Briefly, we experience emotions which leads to action that we rationalize. In other words, we can be “reduced” to a body, emotions and a mind.
As a side note, in the yogic literature, the body is taken as an implicit synonym for actions since the two are not dissociable. In the same line of thought, emotions are controlled by regulating breathing during the practice of yoga. In turn, the breath is associated with the spirit as the two share the same Latin roots.
In respect to our surroundings, we are individuals who are intricately part of various networks (family, friends, workplace, city, country, environment, to name a few) on a planet that orbits a star in a galaxy of the universe. For simplicity sake, let’s say that we are in connection with society and the universe.
Going back to the definition of yoga, we could say that yoga is lifting the dissonance between oneness and the plurality we experience within ourselves, society and the universe by:
- Uniting body, emotion and mind or said differently body, mind and spirit (this one was easy);
- Becoming who we are by acting (body) in a way that is consistent with our feelings (emotions) in line with our values (providing meaning or reason for our actions);
- Playing a meaningful role in society (say by being a devoted spouse, a conscientious employee or an upstanding citizen); and
- Feeling a sense of belonging with the universe by living in harmony with the environment.
Traditionally, there are three paths to achieve the state of Yoga: karma yoga, bhakti yoga and jnana yoga or the path of action, the path of devotion and the path of knowledge. Although it can be followed on its own, hatha yoga is usually regarded as an adjunct to the other paths.
Karma yoga can be defined as becoming one with society. It can simply be explained as being fully engaged in society by becoming who we are and putting our skills to service in building a better world. Although it appears simple, it is more complex that what meets the eye and it is, in fact, one of the most difficult paths.
Bhakti yoga can be defined as developing a deep feeling of connection with the universe and can be explained as the practice of devotion towards God. God is seen as the creator and sustainer of the world that it permeates with its presence. Devotion is expressed by worshipping in the temple, church or mosque but also by being fully engaged in society. In this context, the environment and others are regarded as a manifestation of God in the world. Caring for the environment and helping others is seen as devotion towards God. In many ways, karma yoga and bhakti yoga have much in common but bhakti yoga is regarded as the easier path of the two.
Jnana yoga is a path for intellectuals. In a nutshell, it aims to achieve the state of Yoga through study and an understanding of scriptures and philosophy. This is what Vedanta is all about.
In order to be successful on any of these three paths, one needs to have a “body made in the fire of yoga” or, in other words, one needs to be healthy physically, emotionally and mentally. The practice of postures and breathing exercises that comprise yoga, as we know it in the west, aim at optimizing health. This is why there is a close proximity between the techniques of yoga, traditional Ayurveda and modern western complimentary medicine.
Postures and breathing exercises are integrated differently within each of the three paths. (Incidentally, hatha yoga, as we practice it in the western hemisphere, is an intricate practice of bhakti yoga. Notwithstanding, hatha yoga can be practiced on its own to achieve the state of Yoga but, in that case, it needs be part of a holistic practice.)
A holistic practice of yoga involves reducing the dissonance we experience between oneness and the plurality of body, emotions, mind, society and universe. To achieve this aim, the most popular and often ill understood system that we refer to in the west is the eight limbed raja yoga developed by Patanjali Maharishi.
The system belongs to jnana yoga or the path of knowledge. It has eight limbs that can be divided into two groups: the external limbs and the internal limbs which are specific to jnana yoga. The external limbs are yama or ethics, niyama or discipline, asanas or postures, and pranayama or breathing. Although traditional interpretations abound in the yogic literature, the limbs need to be interpreted with a contemporary lens to be meaningful.
Asanas and pranayama are essentially the practice of yoga we are so familiar with in the western hemisphere. They provide for good physical, emotional and mental health.
Yama refers to a set of values that one espouses and adheres to in one’s daily life. They are the foundation for our actions with others in a social context. For the most part, the injunctions described in niyama are means to achieve self-control in order to assert our nature or to “become who we are”.
Niyama has two key injunctions, which are described differently in the literature: study of scriptures and surrendering to God. Study of scriptures refers to the study of science, philosophy and/or religion in order to provide a meaning to life. Surrendering to God refers to any spiritual practice that contributes to creating a sense of belonging in the universe.
Asanas and pranayama assist in reducing the dissonance between oneness and the plurality of the experience of body, emotion and mind or, in other words, contribute to the union of body, mind and spirit, as yoga is generally described. Yama and niyama are techniques to become one with society. Surrendering to God is a strategy to feel a connection with the universe but is also a way to become socially engaged. Finally, study of scriptures is a technique to provide meaning to our lives.
Karma yoga, bhakti yoga and jnana yoga use similar techniques, the main difference among them being where they put the emphasis in their practice. They all aim at reducing the dissonance between oneness and the plurality of the experience of body, emotions, mind, society and universe by “having a body made in the fire of yoga”, developing our potential, being socially involved, worshipping and having meaning. Only then can the atman feel in union with paramataman.
Purists would say that the sole practice of asanas and pranayama is not Yoga. In order to be called Yoga, asanas and pranayama need to be combined with a strong value system, “becoming who we are”, social engagement, relationship to the divine through an espoused spirituality and a clear meaning to our lives.
In other words, the practice of asanas and pranayama or yoga, as we mostly know it in the western hemisphere, is just the beginning of a long journey — Yoga is a way of living.
Yves Panneton