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Branding Yoga the Cases of Iyengar Yoga, Siddha Yoga and Anusara Yoga

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Branding Yoga the Cases of Iyengar Yoga, Siddha Yoga and Anusara Yoga ANDREA R. JAIN Branding yoga The cases of Iyengar Yoga, Siddha Yoga and Anusara Yoga n October 1989, long-time yoga student, John Friend modern soteriological yoga system based on ideas and (b. 1959) travelled to India to study with yoga mas- practices primarily derived from tantra. The encounter Iters. First, he went to Pune for a one-month intensive profoundly transformed Friend, and Chidvilasananda in- postural yoga programme at the Ramamani Iyengar itiated him into Siddha Yoga (Williamson forthcoming). Memor ial Yoga Institute, founded by a world-famous yoga proponent, B. K. S. Iyengar (b. 1918). Postural yoga (De Michelis 2005, Singleton 2010) refers to mod- Friend spent the next seven years deepening his ern biomechanical systems of yoga, which are based understanding of both Iyengar Yoga and Siddha Yoga. on sequences of asana or postures that are, through He gained two Iyengar Yoga teaching certificates and pranayama or ‘breathing exercises’, synchronized with taught Iyengar Yoga in Houston, Texas. Every sum- 1 the breath. Following Friend’s training in Iyengar Yoga, mer, he travelled to Siddha Yoga’s Shree Muktananda he travelled to Ganeshpuri, India where he met Chid- Ashram in upstate New York, where he would study 1954 vilasananda (b. ), the current guru of Siddha Yoga, for one to three months at a time. at the Gurudev Siddha Peeth ashram.2 Siddha Yoga is a Friend founded his own postural yoga system, Anusara Yoga, in 1997 in The Woodlands, a high- 1 Focusing on English-speaking milieus beginning in end Houston suburb. Anusara Yoga quickly became the 1950s, Elizabeth De Michelis categorizes modern one of the most popular yoga systems in the world. yoga into three types: Modern Postural Yoga, which In a 2010 interview with a New York Times jour- stresses physical exercises, and Modern Meditational nalist, Friend made the following statement about Yoga, which stresses concentration and meditation how Anusara Yoga compares to other yoga systems: (De Michelis 2005: 187). These types express little ‘[People know about physically-oriented yoga] but as con cern for religious and philosophical doctrine, and instead they often stress that such aspects of yoga de- we grow they are going to learn about Anusara. Then pend on individual experience rather than doctrinal people can choose – either they are going to go to a deliberation (De Michelis 2005: 187–8). The third fast-food joint or a fine restaurant’ (Swartz 2010). For type, Modern Denominational Yoga, includes systems Friend, yoga, like food, is a consumable product, and that do express concern for religious and philosophic- his brand, Anusara, signifies better product quality. al doctrine (De Michelis 2005: 189). According to Twenty-two years after his 1989 visit to India, De Michelis’ typology, Iyengar Yoga is an example Friend was invited to lead the grand finale of the 2011 of Modern Postural Yoga, whereas Siddha Yoga is an Wanderlust Festival.3 Bringing Wanderlust to a close, example of Modern Denominational Yoga. In this article, I am primarily concerned about what De Friend suggested that that year’s festival was particu- Michelis would categorize as Modern Postural Yoga larly ‘auspicious’ because it fell on the fiftieth anniver- and Modern Denominational Yoga, but I use the less sary of the death of Nityananda (d. 1961) (Buckner reificatory terms, postural yoga and soteriological yoga respectively. ashram is a South Asian monastic retreat centre for 2 Amongst disciples, Chidvilasananda is also affec- religious study and training, usually under the guid- tionately known as Gurumayi, which means ‘Guru ance of a guru. Mother’ in Marathi, or, in Sanskrit, ‘one who is filled 3 The Wanderlust Festival is a large-scale music and with the guru’ (Durgananda 1997: note 247). An yoga festival (see Wanderlust Festival 2011). Approaching Religion • Vol. 2, No. 2 • December 2012 3 2011), a figure identified in Siddha Yoga as a former I argue that my evaluation of Iyengar Yoga, Siddha guru of the tradition. In this way, Friend publically Yoga, and Anusara Yoga illustrates how the model linked his mass-marketed postural yoga brand not of brand image management is effective for under- just with tantra, but to Siddha Yoga in particular.4 standing a broader phenomenon, that is, the contem- All of this raises questions regarding the ways porary global popularization of postural yoga. I trace that postural yoga is effectively mass marketed to the steps through which two first-generation yoga large audiences of consumers. How, after all, did an entrepreneurs, Iyengar and Muktananda (1908–82), Ohio-born former financial analyst who grew up in constructed yoga brands – Iyengar Yoga and Siddha the Houston suburbs become the founder of the most Yoga respectively. I then suggest that Friend is a sec- widely consumed, tantra-inspired postural yoga sys- ond-generation yoga entrepreneur who selected from tem in the world? Iyengar Yoga and Siddha Yoga and subsequently in- I ask and attempt to answer that question by con- troduced, elaborated, and fortified the Anusara Yoga textualizing Friend and Anusara Yoga within the brand. He associated his brand with his own persona, social milieu of contemporary consumer culture. It tantric ideas, and biomechanical wares, all of which turns out that the model of brand image management were attractive to large target audiences consisting – branding is systematic and pervasive in contempor- of late-twentieth and early twenty-first century con- ary consumer culture – is effective for understanding sumers. I suggest that Anusara Yoga is particularly the popularization of yoga today.5 Throughout yoga’s illustrative of contemporary yoga branding not only history, proponents have established and acknowl- because of its success as a result of brand image man- edged authority primarily through lineages based on agement, but also because of ways in which it illus- transmission from guru to disciple; however, begin- trates gaffes in brand image management. ning in the late-twentieth century, yoga proponents also established and acknowledged authority by branding and marketing yoga in urban areas across Branding yoga the world. Numerous twentieth-century events and individuals In this paper, I evaluate the context in which yoga were significant portents of yoga branding. In many became subject to a sequential branding process: se- areas of the industrialized world, most notably urban lection, introduction, elaboration, and fortification.6 centres in India, North America and Western Europe, the increase in access to information about world- 4 Friend set this precedent as early as 1998 when he views and practices combined with the decreasing offi cially located himself and Anusara Yoga in the stigma around choosing from a plurality of world- Siddha Yoga lineage with the following epigraph to views and practices resulted in a competitive market- the Anusara Yoga Teacher Training Manual: ‘This place. Yoga proponents sought to disseminate yoga to manual on teaching hatha yoga is lovingly offered the general populace. In order to do that, yoga need- at the lotus feet of my yoga teacher, Gurumayi Chidvilasananda , who taught me the most important ed to stand out in the marketplace amongst available element of teaching yoga—divine love’ (Friend 2009). products and services by being packaged in ways that 5 Dawn Dobni and George M. Zinkhan suggest that, made it seem valuable, accessible, and unique. although the definition of brand image is not stable, In response to early twentieth-century trans- there is consensus concerning four essential elem- national ideas and movements, including military ents of the concept: ‘brand image is the concept of a calisthenics (Sjoman 1996), modern medicine (Alter brand that is held by the consumer’; ‘brand image is 2004), and Western European and American physic- largely a subjective and perceptual phenomenon that al culture (Singleton 2010), proponents constructed is formed through consumer interpretation, whether 7 reasoned or emotional’; ‘brand image is not inher- new postural yoga systems. Postural yoga emerged ent in the technical, functional or physical concerns of the product. Rather, it is affected and molded by tial process of selecting, introducing, elaborating, and marketing activities, by context variables, and by the fortifying a brand concept, which guides the brand characteristics of the perceiver’; and ‘where brand image over time (Park, Jaworski & Maclnnis 1986: image is concerned, the perception of reality is more 135–45). important than the reality itself’. (Dobni & Zinkhan 7 Prior to the twentieth century, posture practice was 1990: 118.) not central to any yoga tradition (see Alter 2004, De 6 I am drawing from C. Whan Park, Bernard J. Jawor- Michelis 2005, Singleton 2010). Hatha yoga, which ski, and Deborah J. Maclnnis’ normative framework developed as an adjunct to the South Asian Nath yoga of brand concept management consisting of a sequen- tradition’s practices, did involve a variety of postures 4 Approaching Religion • Vol. 2, No. 2 • December 2012 ‘as a hybridized product of colonial India’s dialogical he established the Divine Life Society in 1936, and encounter with the worldwide physical culture move- its culmination occurred in 1959 with his English- ment’ (Singleton 2010: 80). The methods of postural language book, Yogic Home Exercises: Easy Course of yoga were specific to the time and would not have Physical Culture for Modern Men and Women. been considered yoga prior to this period of Indian Some of
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