Creating Meaningful Space Yoga Practice Transforming Bodily Habits of ‘Being-In-The-World’

HANNA-LEENA YLÖNEN Creating meaningful space Yoga practice transforming bodily habits of ‘being-in-the-world’ uenos Aires, the city of tango, good meat, and. bined yoga practice seamlessly with their religious yoga? As in many modern big cities, yoga1 has be beliefs. Yoga is not, therefore, only a phenomenon of Bcome extremely popular during the last decades. It modern non-institutionalized spirituality, but it can is everywhere; in gyms, book stores, yoga centers, mul also offer something for believers with no spiritual tinational companies, even churches. We have hatha, emptiness. What is, then, that ‘something’? swasthya, and ashtanga yoga, hot yoga, naked yoga, The topic of this research arose during my own yoga for pregnant women, and for Catholics; the list is yoga studies at one Catholic university in Argentina endless. For Dutch anthropologist Peter van der Veer in 2006. I had started practicing yoga some years (2007), modern yoga is a product of global moderniza previously in Finland, which first led me to research tion, originated in the dialogue between the Indian na yoga practice in the Finnish context. My interest in tional movement and the western political, economic, the power of yoga to silence the mind, also experi- and cultural influences. Yoga has become an item in enced by myself, led me to examine the core reasons the wide catalogue of alternative therapies, seen as a why some Finnish yoga practitioners had began their physic al exercise promoting bodily and mental health, practice as part of my Bachelor’s thesis in Finland. I a way of life, which does not conflict with western sci ence. For van der Veer this ‘therapeutic world view’ is found that for some of these practitioners yoga was a part of global capitalism. (Van der Veer 2007: 317.) hobby, while for others it was a way of life. I wanted to pursue this topic further in my Master’s thesis, which I completed in Argentina between 2008 and Introduction 2010. In this research I wanted to concentrate on It is tempting to connect yoga’s growing popularity studying those individuals for whom yoga was a way with the supposed abandonment of religious tradi- of life. Most of my ten informants referred to in this tions in occidental modern cultures and see it as one paper were part of my Master’s research: some were of the alternatives, marketed to fill the emptiness of my fellow students, some were my professors, and non-religious life. Secularism was for long seen as some were friends of them. All the informants were a side product of Enlightenment’s scientific world Argentinean, six of them were females and four were view, even though Eric Sharpe stated that the period males. All my informants were Catholic yoga practi- between 1960s and 1970s already demonstrated the tioners. I was interested in finding out how Catholics contrary: religiousness and spirituality were not dis- interpret yoga practice: what place yoga presents in appearing from the modern society (Sharpe 1986: these individuals’ worldview, how spirituality and re- 296). But could yoga be seen as a new way of spiritu- ligiousness intertwine in a search for meaningful life, ality for those people outside of the strictly religious and how new ways to move and experience the body doctrines? During my own yoga studies in Buenos can change these individuals’ ideas of themselves and Aires, I met a bunch of devoted Catholics who com- the world. In this article I focus on presenting the core ideas of my research: the literature of bodily research in the social sciences, the Catholic concept of 1 In this text I will refer to different yoga traditions that have a bodily focus, highlighting that despite their yoga, and the main results of yoga’s transformational differences, the essence of the practices is similar. powers . 38 Approaching Religion • Vol. 2, No. 2 • December 2012 Bodily perspective in social sciences Despite yoga’s growing popularity, it has received little attention as a subject of anthropological research. According to Benjamin Richard Smith, Australian researcher and practitioner of ashtanga vinyasa yoga, the approach to yoga has been primarily textual and little attention has been drawn on yoga practice itself, even though yoga is fundamentally non-textual and encourages the development of one’s own experience (Smith 2007: 29–31). Smith argues that researcher’s own body awareness must be part of the investiga- tion process, helping to understand the nuance of the All yoga exercises strive for focus and purification: yoga practice for the informants (Smith 2007: 29–31; see purifies by removing unfavourable postures, habits, also Kohn 2003: 142). breathing techniques, ideas, and attitudes. Over the past two decades, the social sciences have shown awakening interest in ‘bringing back the body’ (Farnell 1999: 341–73). Maurice Merleau- Ponty’s (1962) term of phenomenological embodi- Yoga and religious context ment has become commonly used in social research Modern yoga emphasizes its applicability to every- abandoning the traditional Cartesian dualism of one, regardless of religion or worldview. For most of mind/subject and body/object. Embodiment empha- my ten informants, all Catholic yoga practitioners, it sizes the idea of culturally formed body as a bodily is difficult or even artificial to draw a difference be- involvement in the real world, ‘being-in-the-world’, tween their Christian belief and yoga practice even where the body and consciousness are inseparably if they are not the same. Catholicism and yoga are intertwined as a perceiving subject (Csordas 1999: intertwined, seamless parts of their life. xiv; Persson 2007: 45). For American anthropologist Mary Douglas’ concept of ritual purity and im- Thomas J. Csordas (1990: 5) the body is not an object purity is easily applicable to yoga where yoga prac- that should be studied in relation to culture, but the tice itself is seen as purification. In yoga philosophy, subject and the existential grounds for culture itself. impurity refers specifically to ego (reflected in mind According to physician and philosopher Drew Leder, and thoughts), which in its ignorance identifies with the holistic body techniques could serve as a model the material world (Douglas 1996). Mental modifi- to start ‘living the body’ also in the western society cations cause a variety of physical and psychological where the relation to it has been merely functional symptoms from fatigue to a lack of concentration. (Leder 1990: 5–6). On the other hand, purity means focusing on the Tamara Kohn, Australian social and political sci- present moment, the ‘spirit’. In yoga language, spirit ences researcher who has studied English aikido prac- is the true essence of the self, which, particularly in titioners, states that ‘aikido practice is a path, a “way” its Catholic interpretation, is connected with the idea or “do” that reaches far beyond the mat for those who of God. ‘Living in the present’ requires an ability to train seriously’ (Kohn 2003: 140). In a similar way weed out distracting stimulations of both the mind yoga, at least for some practitioners, is more than a and the surroundings. The ego is connected to men- sport. Diego, one of my Catholic informants, categor- tal fluctuations, which constantly bring forward a izes yoga practitioners into three groups: those who var iety of illusions and extravagant fantasies. take it as a sport, those who engage in it in a thera- For my informants, impurity means making mis- peutic sense, and finally those for whom yoga is part takes, which is associated with the Catholic concept of their identity. In the latter case, yoga penetrates of sin: recklessly rushing after every desire and stim- into every part of life: the body, behavior, life style, uli makes one lose control of one’s life. Therefore, it and attitude towards life. According to Kohn (2003: is necessary to avoid harmful relationships, issues, 140), this kind of identity transformation is possible habits and attitudes as well as to carry out psycho- when the discipline is taken as a ‘total practice’. physical practices in order to learn how to focus the attention. ‘Pure’ is associated with charity, integration, human completion, spirituality, self-awareness, inner Approaching Religion • Vol. 2, No. 2 • December 2012 39 change, actions not based on results, Kohn’s (2003) description of ai- and acceptance of the reality (God’s kido as a total practice fits perfectly will). Increased focus and awareness with yoga: it is much more than just a are non-rational experiences of which hobby for those whose take it serious- informants talk as ‘surrender’ or ‘flow’. ly. Practitioners share diverse levels Whatever one’s religion, yoga of understanding. (Kohn 2003: 152.) seems to offer an experiential way For the informants yoga provides an to live and venerate the wholeness important method and experiential of being human. Yoga can serve as a way in a critic al moment of human- method to transform the body from ity to offer release from things such being merely a practical tool of one’s as harmful attitudes, habits, and emo- physical life into encapsulating the en- tional and psychological locks and tire world and attitudes to body from lead to a deeper spiritual experience. rational to intuitive and emotional. Yoga complements, maybe too insti- Corporeal world includes our biol- Yoga can be useful also in Cath tutionalized Catholicism, with bodily ogy, physicality, intellect, intuition, olic prayer, which should not practice. faith, and emotion, all as inseparable remain purely at a mental level, Any holistic body technique2 can parts of our experience of unity, our but as expressed by Laurence work as yoga or aikido. For Csordas identity. Freeman (2006), it should be (1990), setting the body as a basis for simple and still worship prac ticed in silence.

Load more