The Deeper Meaning of the Body

The Deeper Meaning of the Body in Hatha Yoga

Chelsea Contre
12/5/12
CSOCS 3452 Yoga: Theory, Culture and Practice

Laura Douglass

The Deeper Meaning of the Body in Hatha Yoga

CHELSEA CONTRE
Lesley University, Cambridge, Massachusetts, USA

This article looks at the traditional meaning of the body in hatha yoga. Hatha yoga has been used differently, throughout different cultures, to obtain many different goals. The universal and traditional goals of hatha yoga will be uncovered to support the mindfulness and awareness of the body in practice.

INTRODUCTION

            By 2008, an estimation of 15.8 million Americans practiced postural yoga (Farmer, 2012). Hatha yoga today is viewed as a beneficial way to maintain the body’s health and longevity, but was this the way the body has always been viewed? Plainly put, the answer is no. Originally, hatha yoga was practiced to prepare for the highest state of raja yoga, discipline of the mind as well as to prepare for the awakening of kundalini. Unfortunately with the “revival of yoga in the West, it seems that the real aim of hatha yoga has been overlooked or even completely forgotten.” Yoga is mainly practiced today to “improve and restore health, to reduce stress, to prevent the body from ageing, to build up the body or to beautify it” (Muktibodhananda, 1985). These were not always the initial objectives of hatha yoga, even though it was an outcome of the practice; instead those were the desired results to many modern and evolving cultures. Through practicing yoga, the “psychic potential manifests” in a form of ‘perfections’ or siddhis, but these are only temporary manifestations and if solely focused on they can hinder one’s further spiritual progress (Muktibodhananda, 1985). The deeper meaning of the body in yoga is complex, but to further progress in yoga one must understand the true meaning of the body and the true intentions of hatha yoga.

            I practice yoga almost twice a week and have become intrigued with the deeper meaning of yoga and the intentions of the body toward the main goal of yoga, which is enlightenment. Questions arose during my practice of how my body, mind, and spirit balanced one another. As I continued to practice postural yoga, I began to realize my split thoughts during the class. One was my physical health and appearance and the other was focused my mind, thoughts, and breath. These two intentions brought me to the question of what are the traditional intentions of the body in hatha yoga? Do the body postures I learn and practice each week have a deeper meaning that to just obtain the postures and discipline the body?

            Sanskrit verses have examined hatha yoga as an important part of obtaining further spiritual progress, but the question is how? How is the body supposed to be viewed according to traditional yoga? So many Americans practice yoga, but are the majority informed of the true goals of hatha yoga and deeper meaning of the body? Muktibodhananda comments on Sanskrit verses 64-66, “One should not be deterred from practicing yoga because of feeling physically inadequate. It does not matter if the body is old or young, sick or feeble, everybody is eligible to practice hatha yoga and to attain self-realization. If one has an inner desire to experience the truth of existence one will succeed regardless of physical conditions” (Muktibodhananda, 1985). Yoga was not meant to be for physical fitness or material ideals, but to be used to obtain a much more important and elevated goal. Many people practice yoga worldwide, but I worry that the deeper meaning of the body is quickly being overlooked today as the ideas of physical fitness are enhancing.

TRADITIONAL HATHA YOGA TEACHINGS

            The term hatha derives from a few different meanings, but all of the meanings go beyond the idea of the “body.” Hatha is known as ‘forceful’ or ‘violent’ and is seen as the “transmutation of the human body into a vessel immune from mortal decay” (Singleton, 2010). It also has the notion of union of opposites: the sun and the moon, the universal self and the individual self (Birch, 2011). ‘Ha’ and ‘tha,’ are two beeja mantras, ‘ha’ stands for prana or the vital force as ‘tha’ represents the mind or mental energy, when the union between prana and mental energy take place “the awakening of higher consciousness” occurs (Muktibodhananda, 1985). From the basic understanding of the word “hatha,” it is perceptible that although hatha yoga does require the body, it is not the whole of the practice.

            Hatha yoga is referred to as the discipline of the body and first starts through asana. In asana, one is developing the control over the body as well as control of the mind; it is not necessarily about the physical body as much as it is about the internal self and the force of steadiness and purification. Buhnemann 2007a: 20-21 states, “All traditional systems of Yoga …assign a preparatory and subordinate place to asanas in the pursuit of liberation from the cycle of rebirth,” traditional yoga teachings contained a very limited number of asanas instead of the many asanas that are in modern yoga today (Ravindra, 2006). Asanas were made as the first step towards the path of enlightenment, but it was not the main goal of yoga. With a majority of the population practicing postural yoga, it is important for the practitioner to understand exactly what they are practicing and why. Hatha yoga was not traditionally meant to end with the body. Rather, that is just the beginning.

            Through traditional hatha yoga teachings there is an emphasis on the importance of self-realization, not the physicality of the self but with “no characteristic other than seeing, being mindful, attending, or being aware, consciring” (Ravindra, 2006). Hatha yoga is only seen as a step to a higher form of yoga and is only part of the process to a higher spiritual path. In yoga teachings it is said, “what ever we can be conscious of is not the Self,” the physical changes from the practice of hatha yoga is not a form of self-realization but is just the side-effects of the practice, finding the self is not through the objective body (Ravindra, 2006). Traditional hatha yoga is complex in the manner that it does require the body, but only as a tool to reach a higher path of spirituality. The body is not the main importance but does have many effects to reach a higher goal of yoga.

THE MEANING OF THE BODY

            As hatha yoga is known as the discipline of the body, it can easily be mistaken from its deep seeded roots and seen as a way towards health, fitness and well-being. As an estimation of 15.8 million Americans practice postural yoga, they see yoga as “benevolent, accessible, scientific, and safe” (Singleton, 2010). Although the physical body may be scientific and accessible, if it is made to appear as a standalone concept of yoga the higher goals of yoga are completely forgotten or unknown to the practitioner.

            Asana, the first step in hatha yoga, are the specific positions that open up and energize the channels and psychic centres in the body, as well as purify and remove toxins and poisons from the body. The practice of asana develops steadiness, less chance of diseases, and allow prana, or energy, to move freely in the body. Through vigorous asana, the internal body is of the main importance. Prana and mental energy are created and allow one to awaken the higher self. The body is used to move in asana to start the step of obtaining the higher goals of hatha yoga, the mental potential of oneself. It is very important to understand that hatha yoga controls and disciplines the body, but to ideally begin to control the mind. One’s “mental potential begins to increase and unfold” through the practice of hatha yoga. The body is the key to opening up the mental and spiritual being; it is only a vessel to the internal self (Muktibodhananda, 1985). Hatha yoga is a practice, not to primarily obtain physical fitness, but to release the mental capacity and knowledge of the self.

            In other words, hatha yoga is viewed as a necessity for the body undergoing absolute purification in order to purify the mind. When the body is purified the energy blocks and toxins are removed and allowed to go up to the brain, thus this is how hatha yoga creates mental potential. Hatha yoga was considered as “the preliminary practice of tantra, raja yoga, kundalini yoga and kriya yoga,” When this yoga was discovered it was not meant for therapy or healing, although it did as well obtain those characteristics. Today, therapy and healing are the only characteristic many seen in hatha yoga, but this yoga was not meant to be practiced alone as well as not meant to solely help with the physical body. The body was meant to interact and balance with the mind and energy to awaken the central force, allowing for “the evolution of human consciousness…If hatha yoga is not used for this purpose, its true objective is lost” (Muktibodhananda, 1985). This true objective has been lost in modern yoga today. As a beginner in practicing yoga, I was not aware of the body’s real objective. I found yoga to be mainly made of asana to create a stronger and healthier physical body with more of a mental confidence. This concept that I have made in my mind barely even skimmed the deeper meaning towards the body and yoga. To reach the true traditional goals of yoga, it is important to understand the body’s full potential in the practice, or the genuine objectives of finding self-enlightenment will be unfound.

SUPPORTING MODERN YOGA

            Yoga has remained popular for many years and has been greatly emphasized through the physical aspects. From weight loss, flexibility, stress reduction or even relaxation, yoga has been made to highlight the positive physical body experiences. In Smith’s research he implies, “there is often also a ‘suggestion of something spiritual affixed’ to asana practice, even in its most secular Western contexts,” with even a small number of Western teachers relating closely to the Indian traditions of yoga (Smith, 2007). This ‘suggestion of something spiritual’ continues to be the exoticism and mysticism of yoga that appeals to many people that practice yoga. This would lead to further research of how many are educated and knowledgeable of the spiritual aspect that traditional yogis were trying to obtain. Hatha yoga is a necessary step to awakening, but there are many other aspects and practices of yoga that go beyond the physical postures to obtain ‘something spiritual.’

            There is rapid growth in the amount of studies being done on the aspects of yoga practice, including the embodied practice of yoga, but the main issue is not about the studies as it is about the general public who practice in modern day yoga studios and gyms. Do the majority of practitioners go to hot yoga to get in their daily workout or to a long meditative practice that creates a challenge between the mind, body and spirit? Are the majority of practitioners today practicing yoga for the appeal of ‘spirituality’ and physical aspects, and, if so, what do many practitioners know about traditional spiritual aspects of yoga? Are they aware of the deeper meaning of the body in yoga? Smith answers some of my furthering questions, “there is ‘no other solution but to practice …oneself, to become one’s own informant, to penetrate one’s own amnesia, and try to make explicit what one finds unstateable in oneself.’” Many people today say that if they haven’t yet tried yoga, they could see themselves doing so in the near future, with many joining yoga because of the health and fitness appeal many do not know that the physical body is used for a much more inner purpose. Most research covers the transition between traditional yoga and modern day yoga, but it does not cover why mental energy and spirituality have been lost when practicing postural yoga. Is it the lack of knowledge of where yoga derives from or is it the lack of caring to learn? Smith further explains that, along with inquiries into practicing, the ‘effectiveness’ of modern yoga “depends on the ways in which its techniques engage with the quotidian body,” but how do instructors use techniques to engage? (Smith, 2007). Why must yoga evolve and change when its’ traditional concepts and ideas were what made it sacred and unique? Between the teachers of yoga and the practitioners themselves, the deeper meaning of the body in yoga must be sought out. Knowing the roots of any practice is important in order to further grow the self.

            Sarah Strauss sheds light on an opposite perspective of the issue through ‘re-oriented’ yoga. She writes, “the power and flexibility of the yoga philosophy itself allowed Vivekananda to turn one simplified set of ideas and practices to two very different ends: the spiritual awaking of the western public, and the spiritual rejuvenation of the Indian people” (Strauss, 1992). Hatha yoga does not need to be seen as two completely different things from one culture to the next. The main yoga philosophy of awakening can be seen by any culture, no matter their circumstance. The deeper issue to re-orientated yoga is that the real meaning of the body in yoga is the first step to awakening. Without knowledge of the body first, true awakening cannot occur but can only temporarily be achieved. Re-orientation is only beneficial in a few ways, one of which being some of the concepts of yoga are not lost while other concepts are overlooked.

            Practitioners and teachers who are passionate about the traditional practices of yoga should spread awareness of the traditional goals of hatha yoga. It is through support and community that knowledge of traditional yoga can be gained. Especially in the West, “teachers take a patient with a sickness and teach him a few exercises and that’s it. Hatha yoga has not been used to treat the total personality…Just to improve the physical health is not enough” (Muktibodhananda, 1985). In modern yoga, we have only taken one aspect, but that is not enough to improve the overall being, “the mental health must improve, nature must change, the personality must change, the psychological and the psychic framework also has to change. You should not merely feel freedom from disease, but freedom from bondage and from the vagaries of the mind.” Hatha yoga may be tied with the body, but it is meant for the human as a whole, especially the mental and spiritual parts of man.

            Contradicting articles state that many people today do yoga not only for the fitness but because “they want to live healthier lives,” this word “healthier” can be misguided from traditional yoga goals(Yoga Journal, 2008). The term “healthier” has replaced “liberation” and “freedom” in traditional yoga, and the idea of the body as a tool has been pushed aside for the body to be viewed as an object of appeal. The body was meant to create energy for the mind and spirit, to balance and remove the blockages in the body and allow for an indefinable experience. “Healthy”, in today’s world, is much different than the meaning of purification that correlated with the meaning of the body in traditional practice. It is important to know the traditional concepts of yoga, as it was once seen as a sacred and magical practice that took much time to achieve the higher goals, fitness not being one of them. It is up to the true teachers and practitioners of yoga to project the main ideas and goals of hatha yoga in order to reintroduce traditional yoga in today’s world.

CONCLUSION

            Although health and fitness have been the characteristics that have captured many peoples attention about yoga, it is not portray the full spirit. The main goal of yoga is to find freedom while being alive and hatha yoga is just a successive step to obtaining this goal. Today we see many yoga classes that only go as far as postural yoga and are carried out due to popularity (De Michelis, 2004). Between body postures, breathing techniques, and meditation, hatha yoga has been seen to reduce problems in many different conditions of the body but was not initially found for these effects.

            Without the knowledge and history of yoga it is hard for someone learning the practice to really understand the meaning of their body. It is modern belief that once we feel healthy and physically fit we can then move on to greater mental and spiritual awareness but it is not about focusing on the fitness of the body as it is about obtaining a system of living (Dupler & Fundukian, 2011).

            Hatha yoga opens the mind to self-realization and self-knowledge; the body is only used as a vessel to open this higher channel of mental energy and through this energy is a life of freedom and liberation. Yogis have agreed that hatha yoga’s “real benefits come about because it is a system of maintenance and balance for the whole body,” there is a deeper meaning to the body in yoga and that is of the mind and internal-self (Dupler & Fundukian, 2011). These concepts of the body in hatha yoga changed when Swami Vivekananda, an Indian yogi, brought yoga to the United States through a lecture. Hatha yoga had “captured the imagination of the Western mind” as they saw yogis in asana that seemed unimaginable, with great levels of fitness, balance, flexibility and control over their bodies (Dupler & Fundukian, 2011). What they didn’t see was the inner self and the inner energy that the body has allowed the practitioner to obtain.

            Of the many practitioners of yoga today there is a decent percentage that focus on breathing, meditation, and asana not only for the body but because “they feel good” after the practice of yoga. This is a step in the right direction towards the deeper meaning of the body in yoga, but the issue is the knowledge of how and why they feel good after yoga. The “feel good” effect that yoga has is not about the body but more on the discipline of the mind and the capacity of mental energy that increases during the practice. That deeper meaning of the body is what many modern practitioners either don’t know or forget to be mindful of, and those goals of the body is what makes yoga a unique and wholesome life style.

            It is important to know, as Richard Rosen emphasizes in his book, Original Yoga, “modern practitioners can reach new depths by exploring some of the lesser-known aspects of traditional hatha yoga,” the body and how the body opens to an even higher path of the spiritual self is just one of the many aspects of hatha yoga that has been stripped (Crandell, 2012). Without this knowledge and encouragement of experiencing more in yoga, many practitioners are losing the full capabilities that yoga has to offer. Rosen further states that the body in hatha yoga was to be practiced to reach liberation, to “transform the material body into a body of light,” the body in traditional yoga was not seen as an object to be seen as physically fit, but to experience enlightenment (Crandell, 2012). It is both the practitioner’s own personal job and interest to learn and the teacher to teach more of traditional yoga in order to experience the true goals of hatha yoga, true transformation cannot be obtained through asana alone.

            There is an unclear definition of yoga. One common misconception is that is made for fitness and for the people who are fit and flexible. Faith Hunter, a Yoga Alliance Experienced Registered Yoga Teacher, puts an end to this misconception as she states, “Anyone can do yoga. It can be done by the most flexible gymnast and the most severely physically challenged individual…You don’t have to just do asana. You can meditate, or simply decide to be in the present, the here and now, and that is yoga” (Yoga Alliance, 2010). When devoting the time and money, as so many do today, into practicing yoga, it is important to understand the true traditions of yoga and the higher goals trying to be obtained through the practice. As the body and postural poses are the most well known aspects of yoga, it is the deeper meaning and awareness of the body during the practice of hatha yoga that create a higher and out of body experience. The deeper meaning of the body is one of the most important aspects of hatha yoga and is a main characteristic to the overall spirit of the practice. Many want to see a positive transformation in themselves but without understanding the true meaning of the body all mental and spiritual liberations are lost and only temporary perfections are found. The body is the means of transformation and refining the self to immortality of the inner or subtle body, but transformation cannot occur without the knowledge and understanding of the deeper significance that the body encloses (Chaoul & Cohen, 2010). The true meaning of hatha yoga is how one looks beyond the material body to obtain the true self, to go through asana without the true mindfulness of the practice will only lead to temporary purification.

References

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Chaoul, A.M., Cohen, L. (2010). Rethinking Yoga and the Application of Yoga in Modern Medicine. Cross Currents, 60 (2), 144-167.

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Dupler, D., Fundukian, L.J. (2011). Hatha Yoga. The Gale Encyclopedia of Medicine. Ed. 6 (4).

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Farmer, J. (2012). Americanasana. Reviews in American History, 40 (1), 145-158.

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Ravindra, R. (2006). The Spiritual Roots of Yoga: Royal Path to Freedom. Sandpoint, Idaho:Morning Light Press.

Singleton, M. (2010). Yoga Body: The Origins of Modern Posture Practice. New York, NY:Oxford University Press.

Smith, B.R. (2007). Body, Mind and Spirit? Towards an Analysis of the Practice of Yoga. Body & Society, 13 (2), 25-46.

Strauss, S. (1992). Re-Orientating Yoga. Penn State Expedition, 46 (3), 31-34.

Yoga Alliance Launches Survey Assessing America’s Yoga Insight. (2010). PR Newswire. Retrieved from http://www.prnewswire.com/news-releases/yoga-alliance-launches-survey-assessing-americas-yoga-insight-81348647.html

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