Yoga and its spiritual roots.

 

By Yogi Baba Prem, CYI, C.va, C,ay,  

As the number of western practitioners of yoga is increasing, the depth of yoga and its spiritual roots are declining.  The average yoga practitioner has little experience or knowledge about the rich spiritual traditions of yoga.  Often yoga is viewed only as asanas (postures).  While this is an important aspect of many yoga systems, it is not the only aspect.  Asana was taught to be a synergistic blend of the different attributes and qualities of yoga.  This synergistic blend creates a diverse and vibrant spiritual base for personal growth, healing, and ultimately spiritual realization. 

 Roots of the problem.

 Possible reasons for the exclusion of the rich spiritual heritage of yoga are largely economics.  While it is true that many great eastern teachers traveled from the east to western society, it appears that they where keenly aware that they were introducing a radical view and concept for most western minds.  The average westerner would be unwilling and unable to grasp the impressive depth and variety of ancient yogic teachings.  This was certainly true in the late 1800’s and is still true to this day.  The result of this mentality was a “watered down” introduction to yoga and meditation.  While this is reasonable to expect amongst beginners, the fallacy seems to be in the development beyond this watering down of the teachings.

 Possible additional roots to this problem may come from an “apologists” mentality.  While under British rule, it appears that many systems in India developed a shame for their heritage.  This was common even amongst ardent spokesmen for India such as Vivekanada. 

 Eastern teachers also faced the challenge of introducing a foreign spiritual system to a new culture.  This can be a daunting task, given that western missionary groups spend hundreds of millions of dollars each year to introduce their spiritual system to other cultures.  Eastern teachers did not have that type of financial clout backing and funding their activities. 

 Other challenges facing eastern teachers was a term coined by Dr. Frank Morales called radical universalism[i].  Radical universalism is an important term that identifies the need to connect and relate different religions and traditions under their similarities.  The spiritual heritage of yoga being founded in Dharma has many similarities, as it is part of the system that is the mother to other religions.  Clearly the early yoga teachers used this approach to establish relationships, and to introduce their teachings to the masses.  Reserving the deeper spiritual tradition for a handful of advanced students.

 In our current day society, teachers are often not trained in the religious and spiritual roots of yoga.  Those that are exposed to spiritual teachings are often reluctant to teach spiritual teachings openly.  This primarily due to fears teachers have of losing students, and the resulting financial concerns.  But are we really serving students by watering down the teachings?  Possibly it is acceptable to introduce yogic concepts and teachings in manageable ways, but often the next step is never taken.  The student is not asked to “stretch” beyond their comfort zone.  How can one grow, if no opportunities to expand our boundaries are given?  This is a fundamental stumbling point in most western yoga today.   As mentioned earlier the result is a yoga based only on financial considerations and not on what the student really needs in order to grow.  The result?  A yoga system that is primarily based on asana only.  This asana yoga system while initially healing, can ultimately become unbalancing. As the complexities of the interaction between mantra, pranayama, and asana must become integrated.  Additionally from an Ayurvedic standpoint, various mantras, pranayams, and asanas may initially appear balancing or health increasing.  Their long-term application may result is an unbalancing of the doshas.  Or a yogic technique practiced improperly can actually aggravate a dosha.    This can result in no only physical problems, but can slow spiritual growth due to the resulting physical issues from improper yoga practice. 

 But do the ancient texts support this asana based only yoga system?  No.  In reality, spiritual teachings commonly appears within most of the common yoga texts.   

Spirituality manifesting in older yoga texts.

   First let’s examine a text known as the Hatha Yoga Pradipika, a classic hatha yoga texts.  As with the more commonly known Yoga Sutras of Patanjalií we find the yama and niyamas.  Though they vary some in meaning, the niyamas in the Hatha Yoga Pradipika include: 

1. Belief in God.
2. Adoration of God.
3. Hearing or studying discourses on religion.
4. Yajna.[ii]

 Additionally deities and spiritual concepts such as Shiva (1.35) Vayu (1.50) Surya (2.63) Kundalini, Maruts (3.8), Soma, Meru (the sacred mountain), Moksha (liberation), Vedas (sacred spiritual books), Samadhi (super-consciousness), are commonly mentioned. 

 Within the Gheranda Samhita again we find names of deities such as Shiva, Vishnu,  and the  Ashvins.  Additionally terms such as heart meditations are covered.  Samadhi is mentioned.  Bhakti Yoga Samadhi is touched on which is the practice of devotional meditation. 

 Within the Bhagavad Gita, which is clearly an important spiritual work, the entrie 4^th book is devoted to yoga.  But the oldest yoga texts are clearly the Vedas, with the Rg Veda being the oldest.  As mentioned within the Hatha Yoga Pradipka and its reference to Yajna, the Rg Veda offers a large array of Yajnas. The Krishna Yajur Veda offers a large array of outer yajnas, whereas the shukla version offers many inner yajnas. 

 The Tantras, which are the primary texts for Tantra yoga, mention many deities and focus tremendously on spirituality.  They are also associated with Kundalini yoga, which again teaches a deep spiritual tradition. 

 The yoga of the Rg Veda offers us a glimpse into one form of the oldest yoga teachings with astrological references dating to about 6500 BCE, making portions of this important work over 8500 years old.

 Clearly from even a few examples, it become obvious that spirituality is an important, if not the most important aspect of the yoga.  

Keys to spiritualizing our yoga practice.

 Often the initial question arises, “Do I have to be a Hindu to practice yoga?”  One does not have to be a Hindu to practice yoga.  But developing a basic understanding to this system can literally transform a yoga practice.  If one is not comfortable with Hinduism, they do not have to study Hinduism as a religion per se’.  But it is extremely beneficial to embrace various Hindu ideas, concepts, and ideas, as they form the basis and foundation of yoga.  This can begin with exploration of simple terms such as karma, bhakti, reincarnation, nadi, and moksha. 

 Developing a basic understanding of the Vedic and Hindu deities can be very beneficial as they represent many different qualities and manifest on a variety of levels.  As an example the Vedic deity Agni is commonly known as fire.  While this may initially appear to have little relevance to the modern practitioner of yoga, this belief could not be further from the truth.  From an Ayurvedic perspective, Agni manifests physically as “jatharagni” or the digestive fire.  The digestive fire is the foundation of good health and wellness.  Without proper digestion of food, “ama” or a toxin is produced in the digestive tract that slowly clogs the channels of the body.  So if one believes in Agni or not, being that it is a universal principle, Agni particularly “jatharagni” has a powerful effect on our health and well being.

  Agni on the level of the mind is responsible for our mental digestion.  Without proper mental digestion, we are unable to resolve mental or emotion conflict. Understanding these terms and their application in our lives can transform our lives and yoga practice. 

 Developing a understanding of purpose and reason behind ritual can transform your yoga practice.  Even if one chooses not to practice ritual, they will quickly discover that their yoga practice is a ritual.  The meditation and pranayama’s (breathing exercises) are a more internal ritual; the physical postures are a form of outer ritual.  The best yoga is a mixture of the inner and outer rituals. 

 Learn basic mantras.  Mantras form a powerful and easy group of yogic tools.  While most Vedic mantras are too long for beginner students.  Many students can practice shorter mantras known as ‘bija’ mantras.  These mantras represent a certain state of mind, their repetition results in creating that state of mind with the practitioner. 

 An important fear to push past is religious fear cultivated by fundamentalist religions.  Fear keeps many people from progressing on the spiritual path.  The study of eastern philosophy can be of aid in this area.  Knowledge is power and the eastern traditions are rich with knowledge.  This may involve ignoring family members that are fearful and uncomfortable with one’s growth.  Remember ‘know the truth, and it will set you free’.  Knowledge is our greatest ally in battling fear, limitation, and ignorance. 

 Study of spiritual yoga texts can be of tremendous value.  A sampling of books that include spiritual aspects would be:

1. Bhagavad Gita.
2. Yogic Secrets of the Vedas by Yogi Baba Prem
3. From the River of Heaven.by David Frawley
4. Wisdom of the Ancient Seers by David Frawley
5. Understanding the Kundalini by Yogi Baba Prem
6. Yoga Sutras of Patanjali. (with proper commentary)

 Yoga and its spiritualizing effect.

 While amongst the masses yoga is becoming de-spiritualized, in reality it is the key to spiritualizing the masses.  While millions of Americans are spirituality searching, unfulfilled by many religious traditions.  Yoga offers a practical, compact, and powerful spiritual process.  Meeting the practitioner where they are, but providing opportunities for growth in realization and understanding. 

 Yoga offers simple techniques to cleanse the body and purify the mind.  It offers the ability strengthen the body systems, to handle the spiritual experience.  Though few practitioners of other systems give much thought to this important dynamic.  Yoga focuses extensively on this very important need.  Yoga also offers a practical approach to develop the meditation necessary for true spiritual realization.  It offers a health system in Ayurveda.  Without good health it is difficult to contemplate the deeper spiritual meanings of life.  Additionally, yoga offers a comprehensive system of spiritual growth and development that can be measured in results and progress.  This process is also one that can be maintained by the average student of meditation and yoga.  Literally making yoga one of the most practical spiritual systems available to the