The problems with yoga

This is the second in a series of three. The first, here, considered why yoga seems to be so successful in drawing people to its spriritual practices and away from Christianity.

The spirituality of the yoga studio is difficult to pin down precisely in that it tends to be an eclectic mix of Hinduism, Buddhism and 1960s hippy culture that differs from one studio to another and reflects the personal approach of the instructor. Nevertheless certain patterns do seem to be constant.

First is the denial both of a transcendent God and the need for an encounter with the person of Christ. While a spiritual dimension to the human person is acknowledged, the goal of the spirituality of the yoga studio is focussed on accessing this personal spiritual dimension and does not seek typically a connection with a transcendental God.

Under this form of spirituality, the ‘higher self’ of the person becomes the sole source of his own happiness and power. While this is a well that can quake the thirst partially, but does not contain the living water of Christ, and so runs dry quickly. If there is a recognition of something greater than the person it is when the ‘higher self’ is connected to or ‘grounded in’ a universal spirit in which all that exists is one. This universal spirit might perhaps be identified as ‘god’. This is however, not the one transcendent God, Father, Son and Holy Spirit, but rather a false god and is a form of pantheism. Ultimately this excludes any prospect of the full flourishing of the human person. 

Looking to an imaginary god for happiness may be psychologically beneficial and have some limited spiritual benefits, in that it least it is in some way engaging the human spirit, which is an improvement perhaps on a life based upon pure materialism. Nevertheless, as the ‘universal spirit’ that is sought does not exist it is, ultimately, a search that is dangerous for the individual for one does not know what one might find. It can leave us open to malevolent spirits. A priest whom I consulted about this and who assists in exorcisms told me that a significant proportion of the exorcised spirits come into the person through the practice of yoga.

A second key omission in yoga spirituality is an adequate description of the cause of unhappiness, that is, sin. While yoga, in common with many modern therapy and counselling techniques might allow for a spiritual dimension in seeking a solution, it avoids any reference to sin in accounting for our problems.

As Christians we know that for true human happiness, acknowledgement of sin and the need for God’s forgiveness and redemption is a necessary component. If there is a process of self-examination, guilt or remorse, for example, is more likely to be attributed to the flaw of being too hard on ourselves, or not loving ourselves enough, rather than sins for which we take responsibility. This one example of what might be termed the general denial of our sinful natures and the the need for salvation from a loving God that indulges those who do not wish to acknowledge that they have any responsibility for their unhappiness.

Further, to be a Christian requires commitment to a moral authority that governs every aspect of our lives, and requires discipline and work. The fact that there is no levelling of pride, or additional work required is simultaneously part of the attraction of yoga spirituality and a key flaw. People percieve yoga as a non-demanding short cut to happiness.

The meditation techniques used, for example that of ‘mindfulness’, reflect the same errors. Mindfulness is a modern hybrid of traditional Buddhist meditation which is commonly used in yoga, for focusing on the body, on breathing, or for enhancing an altered state of consciousness, very often by eliminating thought. It is cited throughout the scientific psychological literature, to use the jargon of the literature, as part of a psychological strategy for focusing on communication with the body and the environment, and for developing a relationship with the self (AASP, 2021; UF Mindfulness Program, 2021).  A Johns Hopkins University meta-analysis of mindfulness research by Goyal et al. (2014) revealed that meditation and mindfulness research typically lacked sound research methodology and valid or reliable findings. Therefore, for all that it seems to be identified as beneficial to the person, there is very limited research to confirm this recognition. This doesn’t stop Princeton Univeristy, incidentally, leading all 1,400 freshman in a mass minduflness meditation session as part of their orientation each year!

Traditional Christian meditation is different. Rather than a self-enclose journey into our psyches that seeks to empty the mind of thoughts, Christian meditation is one in which thoughts are consciously directed towards consideration of God and good things, perhaps after reading a passage of scripture or regarding a sacred image. There is a passive component to Christian prayer which is referred to as contemplation. Contemplation is something that God does to us. In the contemplative mode, the person is alert and sifts through the good or bad of thoughts that occur and considers whether or not the source is God or something else, (for example the passions or the devil) before deciding how to act on the thoughts. Further, and importantly, Christianity does not view Christian contemplative prayer as a practice isolated from the full Christian life, but rather one that directs us to it and is enriched by it. 

If one were to charactize the different approaches from a Christian point of view: new-age meditation techniques seek a connection with the individual’s spirit, the ‘higher self’.

Christian mediation and contemplative prayer, on the other hand, takes us to the spirit of man, which as the highest aspect of the soul, might also legitimately be termed loosely as the higher self but understands it in relation to our search for God. The spirit that part of the human person by which we be in relation to God. 

The Christian understanding is derived from the scripturally based Christian anthropology in which man is, body, soul and spirit.

What is the spirit?

St. Thomas said the spirit is the intellect and the will together, the Eastern theologians refer to is as the nous, (the mind). Both agree that the spirit is the highest part of the soul, that is present in man and likens him to angels and separates him from brute animals. In the properly ordred man, the spirit is in communion with God and the soul and body are ordered to the spirit. St Gregory Nazianzen describe the spirit as ‘the affluence of the invisible Divinity’ - ‘a divine particle’ - infused into the soul to predispose it to share in the Divine Nature. In other words, mans was created with a special spiritual nature so that he might be in constant communion with God and share the very life of the Holy Trinity. Hence, St Basil of Caeseria expresses the glory of our true vocation: ‘Man is a creature ordered to become God!’. We cultivate the seed of Divine life sown in our hearts through prayer. Prayer is the natural speech of the spirit with the Spirit of God. Prayer is the essence of a personal relationship with God. Prayer is the means by which we live Divine life.

In that sense, we might say that the spirit is that place in the core of us, our hearts, by which we see God. The problem with new-age spirituality is that it conflates the window with the view. Yoga and new-age spiritualities fail to appreciate that the gift of a new life that is offered by Christianity requires the reception and cooperation through faith and obedience to God. We are His children as He leads us by the power of the Spirit. In this new life the body becomes the follower, not the leader in the path to a new and wonderful life by which everything that Christ is by nature, the Father gives to us by grace.

Considering yoga further: for some, there are additional concerns relating to the physical practices of yoga, which is actually an isometric exercise regime (contraction without movement). Yoga began as a ritualized method of worshiping pagan gods in conjunction with meditation.  The poses were developed so that in conjunction with prayers and exhortations the person is open to possession by false Hindhu deities. The traditional Christian view of these is that these gods do exist but are in fact malevolent spirits.

It is all but impossible to find yoga instruction in which the false spirituality isnt’ present. Quite apart from any periods of meditation before and after exercise, the instructions on how to adopt each physical pose are integrated, albeit subltly, with exhortations to be open to false religion and gods and to love ourselves. They are, in effect, incantations.

This does not automatically mean that to adopt such poses is to worship false gods - once they are stripped of their false religious symbolism and separated from bad intentions then I do not see that there is anything intrinsically evil about the physical poses themselves necessarily. If this were the case, we could all inadvertently invite spirits into our lives by touching our toes to tie our shoelaces or reaching to change a light bulb. Nevertheless, it is almost impossible to get yoga instruction that does not invoke the false religion.

While it is true that the Christian who is firm in his faith and who consciously rejects these false gods will be safe, for as St Paul says ‘If God is with us, who is against us?’. To deliberately enter an arena that persistently provides temptation is to court risk that is avoidable and is extreme foolishness.

Further, it should be acknowledged that the difficulty in creating a Christian or religiously neutral yoga is one of disassociating it completely from the culture of Eastern spirituality with which it is so intimately bound in the minds of many people today. The symbolism if known directs our thoughts to lower rather than higher things and so is a danger.

Should one do yoga?

I say no. For all the reasons given above, but also because there is no need. All the physical benefits are attainable in other ways - for example I found an app online called StretchLab.  Also, all the spiritual benefits that people seek are available through Christianity. Yoga is not needed for salvation or for physical fitness.

For all that psychological benefits might arise from such an approach it is good to remember that the goal of the Christian life is not the relief of stress, but union with God, (although those who are deep relation with God may well be stress free as a result!). In this life the most powerful and direct encounter with God is in the Eucharist in the context of the worship of God.

For Christians, the Eucharist is not simply the ‘icing on the cake’ of the Christian faith, it is the principle by which both the ‘cake and the icing’ exist. Christian worship is public ritual and is the worship of the Father, through the Son in the Spirit and is inseparable from the search for God. We need the Church and the sacraments therefore, and the cross, as the great symbol of this mystery. Rather than detaching from the world by retreating into the self-enclosed world of the personal spirit by which we, supposedly escape suffering, the Christian engages with the world and through Christ and the cross receives a consolation that transcends suffering. That is, the suffering is not removed necessarily, but rather, the consolation for one is deeper and more permanent, so that it overwhelms it and we joyfully bear it. This is the joy of the martyrs and it is available to all of us. But it is Christianity alone which offers this peace that “surpasses all understanding” (Philippians 4:7). 

This does not mean that Christians should not look at the success of yoga and ask ourselves how can we give people what they think yoga can give them? Is there a way of combining physical exercise and spirituality that is in full harmony with the Christian traition.

Consideration of what Christians might do will be the discussion of the third part. We will consider Christian yoga (which I don’t think is  a good idea either, but I will explain why); addiing Christian mysticism with religiously neutral but similar forms of exercise such as stretching, barre, pilates, and Alexander  Technique; and the possible adaptation of modern psychological techniques used in physical exercise such as self-talk.