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TO YOGI OR NOT TO YOGI

by
Ong Kok Bin

The National Fatwa Council's edict prohibiting Muslims in the country from practising yoga has generated quite a stir; and probably, consternation and confusion, too, among those Muslims who have been engaged in this ancient art form for many years (especially, for health reasons) before the edict was made and announced. The reaction to the Council's pronouncement has prompted a few of the Malay rulers to voice caution against any hasty implementation of the edict and for further deliberations to be made. The Prime Minister himself has also chimed in: "I wish to state that a physical regimen with no elements of worship can continue, meaning, it is not banned. I believe that Muslims are not easily swayed into polytheism" (The Star, 27 November 2008, p. 1).

The rationale behind the Council's decision to declare yoga as haram for Muslims is that yoga, besides its physical postures and movements, also incorporates 'religious elements together with chants and worshipping, with the aim of "being one with God"' (The Star, 23 November 2008, p. 1). For fear that these religious aspects may erode a Muslim's faith, the Council acted as thus.

This article does not propose to discuss nor to question the National Fatwa Council's edict since it is outside the author's purview and expertise. What this article seeks to do is to examine the appropriateness of yoga for Christians (since the fatwa had also aroused concerns and questions about yoga relative to the Christian faith among Christians). It was reported in The Star that a certain Christian reverend had voiced his disapproval of yoga for Christians. From a very cursory reading of the literature and from hearsay, it appears that the general opinion among Christian authorities and leaders is one of opposition against Christians taking up yoga. This opposition stems from the argument that yoga is founded upon and rooted in polytheistic and/or pantheistic beliefs and practices.

The word 'yoga' comes from the Sanskrit, whose root yuj means 'to control', 'to yoke' or 'to unite' (Wikipedia). The art/philosophy itself is reputedly to have its origins more than three thousand years ago: developing from a form which sought at breath control and discipline of the mind. The second sutra of the sage Patanjali (c. 300-200 B.C.E.) gives a definitional meaning and purpose to yoga: "Yoga is restraining the mind-stuff from taking various forms" (as per one translation). Patanjali believed in the duality - corporeal and spiritual - of the individual. However, unlike the Vedic and pre-classical form of yoga, Patanjali sought to separate the two: that is, body from spirit so as to purify the spirit. To achieve this, Patanjali advocated the eightfold path (or, the eight limbs) of yoga:
yama - the five abstentions from violence, lying, covetousness, sensuality and possessiveness;
niyama - the five observances of purity, contentment, austerity, study and surrender to the divine;
asana - physical exercise (but in Patanjali's yoga, it was essentially reduced to the seated position of meditation);
pranayama - the lengthening and control of the breath or life force;
pratyahara - the withdrawal of the senses in preparation for meditation;
dharana -concentration or fixation on a single object; dhyana - meditation or intense contemplation; and
samadhi - ecstasy when the consciousness is finally merged with the object of meditation.

Patanjali's form of yoga (known as Raja Yoga) focused on the control of the human breath and mind through the seated position of meditation to rid the body from its social evils, to imbue it with positive virtues and, ultimately, to obtain the release of the spirit from the body. The modern and popular form of yoga as practised cross-culturally and ethnically was developed in the 15th century A.D. by Yogi Swatmarama. Swatmarama, instead of advocating the disciplining of the mind, concentrated on obtaining purification of the body, which he believed would, in turn, lead to the purification of the mind and the 'vital energy' (spirit, perhaps?). In Swatmarama's yoga (or, Hatha Yoga), the concentration is on asanas or body postures: not just the seated position of meditation. The popularised form of yoga seized on these physical postures and neglected the more metaphysical and spiritual practices and aspirations of Raja Yoga.

Yoga then, in its many forms and shapes, ranges from the mere practice of physical postures to obtain vitality of health, to the philosophical meditative practice with its aim of attaining separation of the spirit from the body, to the more ancient religious root of reaching moksha, the release from worldly suffering and from the cycle of birth and death (samsara), and thence, to the realisation of unity and identity with the Supreme Brahma; or, as in one school, the perfection of eternal relationship with Vishnu, Rama, or Krishna.

What then for the Christian? Can the Christian practise yoga without having his/her faith weakened and/or compromised?

To brush off yoga on the ground that it originates from polytheistic beliefs or that it contains substances and practices contrary to Christian beliefs is to take the easy route out. If such a ground were to be used with any good consistency, then there would be other things which would be forbidden to the Christian. After all, we live in a world where currents of culture, language and religion cross each other and influence one another. Take the example of Christmas. Much of the observances and content surrounding Christmas originate from pagan festival practices. Yet, Christmas is very much celebrated as a Christian event throughout Christendom except for a few pockets of resistance (e.g., in the Restoration churches of Christ). Even the very basic and common habit of eating is not without some form of religious overtones. Thus, an animal is regarded as sacrosanct (and, eating its meat is prohibited) in one religion. Does it mean that any refusal to eat the meat of this animal is tantamount to acquiescence with the religion's proscription? We certainly know that the answer is not. This is because we know the teachings and principles of our own individual religion or faith.

Now there is no direct teaching touching on yoga in our Christian Scripture. Therefore we have to rely on principles adduced from the Word which will allow us to make application and form a judgement on yoga.

The first passage that comes immediately to mind is 1 Corinthians 8. In this particular passage, Paul is answering the dilemma of the Corinthian Christians in regard to 'food sacrificed to idols'. He prefaces his answer with a reflection on knowledge and love: 'Knowledge puffs up, but love builds up. The man who thinks he knows something does not yet know as he ought to know. But the man who loves God is known by God' (vv. 1-3, NIV). Then he plunges into the matter at hand with this bold declaration: 'We know that an idol is nothing at all in the world and that there is no God but one' (v. 4). The intent of this declaration is clear: it is to rid the Corinthians of any remaining shades of belief in the 'so-called gods' (v. 5) or idols that were so prevalent in Corinth. And thus, if an idol is nothing then food that has been sacrificed to idols remains the same food before it was offered. The Christian can and should consume the food without any qualms and with a full good conscience.

However, Paul does not stop there. He recognizes that there are some Christians who are unable to make the surgical cut from idols when they turn to serve and worship God. 'Some people are still so accustomed to idols that when they eat such food they think of it as having been sacrificed to an idol, and since their conscience is weak, it is defiled' (v. 7), writes Paul. So Paul adds a cautionary proviso: 'Be careful that the exercise of your freedom does not become a stumbling block to the weak. For if anyone with a weak conscience sees you who have this knowledge eating in an idol's temple, won't he be emboldened to eat what has been sacrificed to idols? So this weak brother, for whom Christ died, is destroyed by your knowledge' (vv. 9-11). The 'weak brother' is destroyed not so much by the physical act of eating food offered to idols, but by an unstable mind that vacillates between belief in God and belief in the 'so-called gods'. Substantially, he violates the first commandment (see Deut. 5:6-10) as he is unable to love the Lord God with his whole heart, mind and soul (see Mt. 22:37).

Now, let us make a preliminary application to the issue of yoga. From the principle that an idol is nothing, which effectively means that even the 'so-called gods' are not really gods (see 1 Cor. 8:6-7), then certainly it is permissible for Christians to practise yoga notwithstanding its traditional roots in polytheism and its ultimate goal of union with the divine. However, this permissibility is pivoted on the Christian's ability to make the psychological, emotional and spiritual passage to believe in the one God only - the Father who sends his Son to die for the sins of the world. If he is unable to do so, if he retains any remnant of belief or fear or desire to worship the 'so-called gods', then it is better off for such a Christian not to indulge in yoga altogether.

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