What is authentic yoga practice
“Now the instruction on yoga begins” (Patanjali Yoga Sutra 1.1)
The first of Patanjali’s Sutra’s gives a relevant place to start the enquiry of authentic yoga practice in the modern western world. The focus on “now” can give clear direction, not yesterday, not tomorrow, but now: this is a fundamental starting point for any enquiry or practice of yoga: this has remained constant (as all Sutra’s) for centuries but gives no further instruction other than to “now” whenever or wherever that might be. The Sutra is “both teaching on the nature of being – and in particular the nature of the mind – and an instruction manual on how to work with our minds to reduce our experience of fear, dissatisfaction and suffering” (Roy, R and Charlton D 2022)
Patanjali’s Sutra have provided a framework for yoga practice for centuries and “codify the royal or best yoga practices, presenting these as an eight limbed system – Astanga”
This 8 Limb approach is used by many to structure teachings, practice and self-development: it applies as equally today as it did when first recorded in the first or second centuries. It is this applicability to the modern world that I believe enables the Sutra to support the authenticity we seek in modern yoga: as practitioners we can utilise the Sutra’s in everyday life, practice and still render them visible in a modern context.
“Authentic Yoga practice in a modern western world is defined by those doing it: whether I feel it is authentic or not is irrelevant: the question I need to ask myself “is my practice authentic, if not why not, and what can I do to ensure honour and authenticity” (Crandell 2023)
There have been many commentators arguing for the status quo of “traditional yoga” and those who argue that modernity demands a change in approach, new contexts to practice in and an acknowledgement that the traditions can either have no relevance, some relevance or can morph into a “modern” yoga. The intention of this essay is not to align to either approach but to reflect on what authentic yoga practice means to me and why.
The term “authentic” is used to bring a sense of gravitas or superiority to something being described. By adopting an “authentic” approach, principle, theory or ideology it gives an elevated sense of “self”, distinguishes us/it from others and serves to maintain a separation according to status, resources, learning, power, privileged access, gender, race etc. However commitment to authenticity can also ensure that the benefits, spiritual commitment and transmission of knowledge can continue.
Recipes/food is often termed “authentic” to distinguish it from anything that “pretends” to be the dish/recipe and links the food to a particular region, country, culture, group etc. Recipes are often handed down through generations and writing “recipes” as we know it is a modern phenomenon: most recipes transcend generations through verbal instruction and demonstration. Reproducing a dish as “authentic” means the chef/cook is attempting to say something about themselves, about their commitment to their heritage, to honour those that have gone before and to ensure the meaning/memories are kept alive. Food is a critical component of cultural heritage and is often used to maintain a sense of identity.
However, recipes are also open to interpretation, lost in the midst of time, misinterpreted and subject to creativity of generations: the same dish/recipe can be subject to personal interpretation of the time/era: same spice, different amount, same ingredient cooked longer/slower, same ingredients mixed in a different way: this is what makes it personal and encourages the transmission of the creativity through the generations. This reference to “food” is by no means an attempt to undermine the deep philosophical discussions and discourse surrounding the lineage of yoga, but to suggest that authenticity is a social construct, constantly being re-invented and re-defined.
As Mark Singleton (2022) suggests “as a category for thinking about yoga, authenticity falls short and says more about our 21st Century insecurities than it does about yoga”.
It is clear that yoga, yogic traditions over the centuries has continually evolved and been influenced by social, political, economic, cultural factors but more recently has undergone “commodification” – a process whereby the principles, language and philosophical underpinnings of yoga become marketable: they have a value other than emotional, spiritual or cultural. Some commentators would suggest that commodification is necessary for ancient practices to survive in some shape or form.
But Krishnamacharya (considered the “father of modern yoga” claiming lineage to the Vaishnava gurus in the 9th Century) also believed that yoga practice should be tailored to fit each person and that “the individual must find her or his own structure” (Desikachar 1995) and “yoga serves the individual by inviting transformation rather than giving information”.
A rapid transformation between the 19th and 20th Centuries saw yoga practices move from deeply spiritual practices to a focus on pranayama, meditation and the introduction of “postures” referred to as “asana”: these were also rejected by some- Vivekananda publicly rejects hatha style yoga in light of his attitude to low caste “yogins” who performed postures for money. The benefits to the economy of physicality, strength and overall health through yoga practice drew the support of governments and as such attracted a wider attention to the development of practices focussing on postures. This blend of asana, yoga philosophy and gymnastics meant the right environment for the exponential increase in interest, practice and commodification of yoga.
But the modern, western world has made “yoga” accessible to millions of more people and a percentage of these people will find yoga the practice and framework that meets their needs, their desires and who may be seeking something “more”. The more people that are exposed to the benefits and the fundamental philosophy of yoga the more likelihood that the benefits to the communities they work, live in and serve will be realised.
What authentic yoga means to me?
Authentic yoga means, to me, a focus on physical practice – asana and adopting a practice designed to encourage and facilitate self-discovery, a very personal practice on and off the yoga mat (in fact do we need yoga mats?).
The Yoga Sutras have provided me with a set of tools, messages, threads to link my practice and the way I live my life: this is a journey of exploration through attention to thoughts, behaviours and states.
It means a consistency of and a commitment to asana, connection to a wider yogic community and an acceptance of the “now.” The following I feel enable me to say that I practice yoga:
- A physical practice within a framework designed to provide space to breathe and move
- A focus on breath/body connection
- Meditative practice
- Access to learning/teaching that links my time on the mat to a wider philosophy
- A framework that is safe, inclusive and works towards revealing the “present”
- Creating a space for “enquiry”
Yoga invites us to start where we are. To bring the questions, the choices, and challenges into a space where we can become inquisitive. This is a place ripe with the opportunity to learn, to grow, to evolve. Yoga allows us to bring everything with us, and work with what we’ve got. (Golden 2020)
In a taught environment:
I am privileged to be able to access yoga teachers who hold the space for students to explore the principles of the Yoga Sutra, who promote self-enquiry. For me, to be authentic, yoga would need to be received/felt by me as coming from a philosophical base, with a narrative, a framework of practice, a language, references to the ancient text/lineage, a space where the underlying principles e.g. self/body/liberation etc can be explored.
Asana and particularly ashtanga, for me is based on a lineage, a framework to structure mind, body, breathe.
In personal practice
I feel that there is still enough room in the 21st century for those who wish to adopt a yoga practice that is reflective of the lineage, philosophy and practice and who can benefit from the enquiry. Adopting an attitude of non-striving, letting go, consistent effort, showing up, connecting to body and mind, breathing practices are available to anyone who wishes them: they do not need a class, or equipment or a special place to practice.
Traditional yoga concepts, Sutra’s and methods of enquiry are still relevant today: in a world focussed on health, wellbeing, mental health, yoga still delivers. There is no doubt there are physical benefits to regular yoga practice, to practising mindfulness, the science behind the practice supports the tangible benefits felt by millions across the globe. The modern application of ancient philosophy and the relevance to life today cannot be underestimated and, in some way, this is because of the commitment by many to ensure “authenticity”.
Jain (2015) “modern yoga systems including postural yoga ones, bear little resemblance to the yoga systems that preceded them. This is because what modern yoga systems do share with premodern ones is that they are specific to their own social contexts” (Jain 2015, pp 19)
Whether the practice to achieve these outcomes is authentic or not, the question still exists “why does it matter?.” The adaptations and changes made to traditional yoga practices throughout the centuries are recorded and accounted for by many gurus and were subjected to the same critique. However, the adapting and re-configuring enabled the benefits to be realised by many more than the elite, privileged groups who needed to ensure it’s exclusivity.
Jain (2015) asserts that “some Hindu and anti-postural yoga movements and thinkers have reacted to the profitable yoga market by attempting to exercise power over defining what counts as true, authentic yoga and what amounts to mere commodification or corruption”
Crandell (2023) offers a simple way to answer the question “is this yoga” for us by considering the question
“does this practice let you “see” thoughts, let go of pre-conceived beliefs and develop new patterns of thinking? If the answer is Yes, then you can be satisfied that it is Yoga and not gardening”
As a yoga student, a teacher in training I continue to feel a sense of duty to ensure I play my part in making yoga accessible to all, to utilise the framework of Patanjali’s 8 Limbs on and off the mat and pursue a deeper connection to self and to share with others what I have discovered.
David Frawley suggests “Yoga in the West…..it’s recent commercial success can be used to build the foundation for a more profound teaching aimed at changing the consciousness of humanity….or it can reduce yoga to a mere business that has lost connection with its spiritual heart. The choice yoga teachers make today will determine its future” (David Frawley, 2022, Yoga Journal)
Who then decides whether the yoga practice is authentic if we intend it to be as we practice – whose checking other than us?
As a trainee teacher, the reflections of Desikachar resonate:
Krishnamarchya encourages us to believe that “yoga is intimate, yoga is between two – the teacher and student. In the Upanishads it is beautifully stated: in education the first requirement is the teacher, the second is the student. What should happen between them is learning. How it should happen is through constant teaching of that which will be relevant to the student. That is education.
Authentic yoga practice in the modern Western world is that which the student/practitioner learns from others through a commitment to self-discovery by the range of practices that ancient yoga has provided and will continue to do so if we desire to understand more about our place in the universe.
References:
Jain, A. (2015) Selling Yoga: from counterculture to pop culture Oxford University Press
Desikachar, TKV (1995) The Heart of Yoga: Developing a personal practice Inner Traditions International, Vermont
Singleton, M. (2010) Yoga Body: the origins of modern posture practice Oxford University Press
Frawley, D.
Houston, V. (1995) Yoga Sutra Workbook: the Certainty of Freedom, a translation of the Yoga Sutras of Patanjali: Word for Word translation, grammatical coding and pronunciation guide American Sanskrit Institute
The Myth of Modern Yoga https://kellygoldenyoga.com/blog/the-myth-of-modern-yoga accessed 01.04.24
Ranju R (2019) Embodying the yoga sutra: support, direction, space Newburyport, MA: Weiser Books. Edited by David Charlton (2019)
Yoga Journal www.yogajournal.com
