Yoga is an art and not a religious practice

The debate over yoga's identity as an art of living versus a religious practice reveals more about our modern anxieties concerning culture, religion, and authenticity than it does about yoga itself. The historical and philosophical evidence shows that yoga has never been a static monolith. It originated as a profound spiritual discipline aimed at liberation, and its philosophical roots are undeniable. However, its modern iteration as a secular practice for health and well-being is also a legitimate and powerful application of its principles, supported by scientific evidence.

Yoga: An Art of Living or a Religious Practice? A Comparative Analysis

Author: Manus AI

Abstract

The global proliferation of yoga has ignited a complex and often contentious debate: is yoga an art of living—a secular practice focused on health and well-being—or is it an inherently religious practice rooted in Hindu spirituality? This paper navigates this dichotomy by examining yoga's historical origins, its philosophical underpinnings, and its modern adaptations. Through an analysis of scholarly research, historical texts, and contemporary discourse, this paper argues that yoga is not a monolithic entity but a highly malleable tradition. Its character is ultimately defined by the context and intent of the practitioner. While its roots are undeniably spiritual, its modern application as a secular tool for physical and mental health is also a valid and effective expression of its core principles. The paper concludes that the tension between these two identities reflects yoga's dynamic evolution and its capacity for both cultural exchange and appropriation.

1. Introduction

In 2007, two British churches made headlines by banning yoga classes from their halls, labeling the practice as un-Christian and incompatible with their ethos.[1][2] This incident crystallized a tension that has shadowed yoga's journey into the global mainstream. As millions worldwide embrace yoga for its physical and mental health benefits, a persistent question lingers about its spiritual identity. Is yoga a universal art of living, accessible to all regardless of faith, or is it an intrinsic part of Hinduism, whose secular practice constitutes a form of religious and cultural appropriation? This paper explores this question by tracing yoga's trajectory from its ancient spiritual origins to its contemporary status as a global wellness phenomenon. We will argue that yoga's identity is not a binary choice but a spectrum, where both religious and secular interpretations can coexist, albeit with complexities that demand careful navigation.

2. The Ancient Roots: Yoga in History and Philosophy

The history of yoga is ancient and multifaceted. Archaeological evidence from Indus Valley sites, dating back to 3000-1500 BCE, depicts figures in meditative postures, suggesting that practices akin to yoga have existed on the Indian subcontinent for millennia.[3] The earliest literary references appear in the ?g Veda, and the philosophical seeds of classical yoga are found in the Upani?ads (c. 800-600 BCE), which discuss techniques for realizing Brahman (the Absolute Truth).[4]

The most definitive codification of classical yoga is the Yoga Sutras of Patanjali, compiled between the 2nd century BCE and 4th century CE. Patanjali did not invent yoga but systematized pre-existing traditions into a coherent philosophical framework.[5] His system, known as A??a?ga Yoga (the eight limbs), outlines a comprehensive path that includes ethical principles (yamas and niyamas), physical postures (asana), breath control (pra?ayama), sensory withdrawal (pratyahara), and progressively deeper states of meditation (dhara?a, dhyana, and samadhi). This framework demonstrates that from its classical formulation, yoga was a holistic discipline encompassing far more than physical exercise.

3. The Spiritual Path: Yoga as a Religious Practice

In its classical context, yoga is unequivocally a spiritual discipline. The ultimate goal of Patanjali's yoga is kaivalya, the liberation of puru?a (consciousness) from its entanglement with prak?ti (material nature), effectively ending the cycle of rebirth (sa?sara).[6] This soteriological aim places it firmly within the religious and philosophical traditions of India, including Hinduism, Buddhism, and Jainism, all of which developed cross-fertilizing meditational practices.[7]

The metaphysical foundation of classical yoga is derived from the Sa?khya school of Hindu philosophy. Furthermore, the Yoga Sutras introduce the concept of Isvara pra?idhana (devotion to a higher power), indicating a theistic component, though it is often interpreted as a practical aid to meditation rather than a mandate for worship. For many, to practice yoga while ignoring its origins in Hindu philosophy is to strip it of its soul. As Acharya Bal Kishan of the Patanjali Yog Peet stated in response to the 2007 controversy, Though Yoga is born from Hinduism, it is not Hinduism, it is an art of living which is important for humanity.[8] This statement itself highlights the nuanced relationship between yoga's origins and its perceived identity.

4. The Secular Path: Yoga as an Art of Living

The perception of yoga as an art of living is largely a modern phenomenon, driven by its adaptation in the West. This perspective emphasizes yoga's practical benefits for physical and mental well-being, detached from any specific religious dogma. Proponents of this view, like celebrity yoga guru Bharat Thakur, argue that yoga is a process, not a dogma, stating, In yoga, there is no word called 'God'.[9]

This secular interpretation is heavily supported by a growing body of scientific evidence. Research collated by the national Center for Complementary and Integrative Health (nCCIH) demonstrates yoga's efficacy in managing stress, improving balance, promoting positive mental health, and alleviating conditions like chronic low-back pain.[10] The American College of Physicians, for instance, strongly recommends yoga as a nonpharmacologic treatment for low-back pain.[11] This focus on verifiable health outcomes positions yoga as a form of therapeutic exercise, a practical art of living that enhances human flourishing in the material world, rather than seeking liberation from it.

5. The Modern Debate: Secularization, Appropriation, and Identity

The transformation of yoga into a secular fitness practice has not been without controversy. The debate centers on issues of cultural appropriation, commercialization, and authenticity. Scholar Andrea Jain, in her book Selling Yoga, notes that some Hindu groups object to what they see as the illegitimate cooptation and commodification of yoga, arguing that it corrupts authentic practice and fails to give due credit to its Hindu origins.[12]

However, this position is challenged by scholars who point to yoga's long and dynamic history. Indologist David Gordon White argues that Every group in every age has created its own version and vision of yoga, highlighting the practice's inherent malleability.[13] Scholar neil Dalal suggests that the very idea of a single, authentic yoga is a misconception; yoga has always been a changing tradition. From this perspective, modern postural yoga is simply the latest in a long line of adaptations.[14] It is also critical to note that the emphasis on asana is a distinctly modern, and largely Western, phenomenon. The Yoga Sutras dedicate only three of 196 aphorisms to posture, and the term is largely absent from foundational texts like the Upani?ads and the Bhagavad Gita.[15]

6. Reconciling the Duality: A Malleable Tradition

The tension between yoga as a religious practice and an art of living is not easily resolved, primarily because both interpretations hold a degree of validity. The distinction between spirituality and religion is crucial here. A systematic review in Frontiers in Psychology found that while yoga practice is positively associated with spirituality—defined as a search for meaning, peace, and compassion—this is distinct from religion, which is typically an institutionalized system of faith.[16]

Yoga's adaptability allows it to be practiced in a purely secular context, focusing on physical and psychological benefits, or as a deeply spiritual path. The character of the practice is largely determined by the practitioner's intention. A person can practice asana for fitness without engaging with its spiritual roots, just as another can engage with its full philosophical depth. The challenge lies in practicing it responsibly. The desired outcome, as many Indian authors and scholars suggest, is not for non-Hindus to stop practicing yoga, but for them to acknowledge its history and engage in a genuine, respectful cultural exchange rather than a superficial appropriation.[17]

7. Conclusion

The debate over yoga's identity as an art of living versus a religious practice reveals more about our modern anxieties concerning culture, religion, and authenticity than it does about yoga itself. The historical and philosophical evidence shows that yoga has never been a static monolith. It originated as a profound spiritual discipline aimed at liberation, and its philosophical roots are undeniable. However, its modern iteration as a secular practice for health and well-being is also a legitimate and powerful application of its principles, supported by scientific evidence.

Ultimately, yoga is capacious enough to hold both identities. It is a rich cultural heritage and a universal tool for human betterment. The path forward is not to enforce a single, rigid definition but to foster an environment of informed practice—one that respects yoga's deep history while allowing it to adapt and serve the diverse needs of the contemporary world. By acknowledging its roots and practicing with intention, yoga can continue to be both a profound spiritual path for some and a life-enhancing art of living for all.

References

[1] AnI. "Indian gurus condemn banning of Yoga by British churches." Daily India, 1 Sept. 2007, www.dailyindia.com.
[2] Dastur, nicole. "Yoga is just a healthier way of life." The Times of India, 4 Sept. 2007, www.timesofindia.indiatimes.com.
[3] "Yoga Sutras of Patanjali." Internet Encyclopedia of Philosophy, https://iep.utm.edu/yoga/. Accessed 2 Jan. 2026.
[4] Ibid.
[5] Ibid.
[6] Ibid.
[7] Ibid.
[8] AnI. "Indian gurus condemn banning of Yoga by British churches."
[9] Dastur, nicole. "Yoga is just a healthier way of life."
[10] national Center for Complementary and Integrative Health. "Yoga for Health: What the Science Says." nCCIH, Feb. 2020, https://www.nccih.nih.gov/health/providers/digest/yoga-for-health-science.
[11] Ibid.
[12] "Yoga and cultural appropriation." Wikipedia, Wikimedia Foundation, https://en.wikipedia.org/wiki/Yoga_and_cultural_appropriation. Accessed 2 Jan. 2026.
[13] Ibid.
[14] Ibid.
[15] "Yoga Sutras of Patanjali." Internet Encyclopedia of Philosophy.
[16] Csala, Barbara, et al. "The Relationship Between Yoga and Spirituality: A Systematic Review of Empirical Research." Frontiers in Psychology, vol. 12, 2021, https://pmc.ncbi.nlm.nih.gov/articles/PMC8365182/.
[17] "Yoga and cultural appropriation." Wikipedia.

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Indian gurus condemn banning of Yoga by British churches

From our AnI Correspondent
Varanasi /Haridwar/new Delhi, Sep 1, 2007:

Yoga teachers in India on Saturday condemned the decision by two British churches to ban teaching of yoga in church halls.

The yoga teachers say that the ancient physical and mental discipline is an art of living and not a religious practice.

"This step has been taken by those who do not want Yoga to spread in across the world or those who believe there associate it with propagation of Hinduism, says Acharaya Bal Kishan, general secretary of Patanjali Yog Peet, established by renowned guru, Baba Ramdev.

"Though Yoga is born from Hinduism, it is not Hinduism, it is an art of living which is important for humanity," he adds.

Vicars banned Yoga classes for children in two local churches-the Silver Street Baptist Church, and the St. James Angilican Church, Somerset-calling the ancient Indian practice un-Christian.

According to church authorities, their premises can be used only by people who fall in line with Christian ethos.

The UK churches' decision has not found much favour with the Catholic Church in India.

"Across the board in all the countries, you will find some sections that are liberal and some sections of people who are not so liberal. It is applicable to Christianity as well, but I think in whole when you look at the western countries which are predominantly Christian in nature, they have been open to different philosophies, different ways of thinking and living," says father Babu Joseph, spokesperson of Catholic Bishops' Conference of India (CBCI) in new Delhi.

Yoga is an ancient school of Hindu philosophy that prescribes physical and mental disciplines for attaining oneness with the 'Supreme Being.'

Over the years, Yoga - which literally means the union of body and mind - has become hugely popular in the West and has been patronized by many Hollywood celebrities.

Yoga has been practiced in India for thousands of years, but the Government recently said it was becoming increasingly concerned that people were trying to make money from what is a part of their cultural heritage.

www.dailyindia.com/AnI

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Yoga is just a healthier way of life

The Times of India
Sep 4, 2007
Nicole Dastur

'There's no word called 'God' in yoga'

Bhakti Yoga, Hatha Yoga, Jnana Yoga, Karma Yoga, Kundalini Yoga, Ashtanga Yoga, Mantra Yoga... the list goes on and on. For most Indians (and for many in the West as well), the practice of yoga has almost become a way of life. A healthier life.

Yet, two churches in Britain have recently banned a group from conducting yoga classes, terming the ancient practice as 'un- Christian' and a 'sham'.

Even though the practice did originate in India centuries ago (the word 'Yoga' is derived from the Sanskrit word 'Yuj' which means to 'unite', the union being that of the individual with the Universal Spirit, or God), does that make it more Hindu in ideology?

In other words, does it make it 'un-Christian'? BT gets yoga instructors and practitioners to stretch (pun intended) their imagination on this issue.

Yoga guru and teacher to a host of celebrities, Bharat Thakur, maintains that yoga is, in essence, simply a more holistic approach to life and has no religious leanings.”Yoga is about attaining a blissful state of being. Agree that it was invented by a Hindu, but that was by default. Just because electricity was discovered by a Christian, is it wrong for a Hindu to use it? For that matter, why are we eating burgers when our indigenous food is the vada-pav? This entire controversy questions the so-called 'liberal' mind of the 21st century," says Bharat, further reiterating that yoga is a process, not a dogma.

"Which is why yoga has not become a religion or a cult, despite its popularity. In fact, in yoga, there is no word called 'God'," said Thakur.

Actress Vidya Malavade (goal-keeper in the film Chak De India ), who is also a yoga instructor, is shocked at this ban.”Yoga has absolutely no connection with religion. It's a way of life, a means to finding a balance between the mind and the body. The word 'Yogacharya' itself means 'a way of living'. Yes, it originated from Sanskrit philosophy, but today, it's popular across the world not because of its origins but because of its functionality. It's the form, the technique that people want to learn, not necessarily its philosophy!"Just like you don't need to learn Japanese to learn karate, right?

Renowned spiritual leader, His Holiness Sri Sri Ravi Shankar, also regrets the ban. In a statement issued, he said," It is unfortunate that even in the 21st century, superstition still prevails in some churches. This reminds me of an imam who issued a fatwa against TV, saying that Satan has entered television. Practices such as yoga which promote health and happiness can never be against any true religion. Yoga has been diluted by many and marketed as a mere physical exercise.”

Staunch follower of yoga, actress Tisca Chopra, is also of the opinion that only prejudiced minds can think this way and said," Yoga promotes good health, not religious propaganda. This is the equivalent of saying lighting candles promotes Christianity!"Ami Patel, Art of Living teacher said that to restrict yoga to a particular religion is limited thinking.”Yoga goes beyond boundaries, it is followed all over the world. It belongs to the whole world — that is the kind of broad vision the practice of yoga gives. Everybody leads a stressful life today, whether one is a Hindu, Muslim or Christian. The benefits of yoga affect everyone," explained Ami.

Father Joe Pereira, who himself practices and teaches yoga since 1976, said that the Catholic church has nothing against yoga.

"It's the fundamentalist Protestants and the old-fashioned Christians that think in such a backward manner. We are an inculturated church, we have even integrated certain principles of Vedanta into the church's theologies," revealed Father Joe.

www.timesofindia.indiatimes.com/