by Mark Singleton
Oxford University Press, 2010, pp. 262 + x
reviewed by H. L. Richard
This book defines the current academic understanding of the origins of
modern yoga. It has not (yet?) made much impact on popular understanding,
which continues to reflect propagandistic appeals from various quarters
(particularly romantic pro-Hindus and knee-jerk anti-Hindus), but even this
review is an attempt in the direction of changing that.
The thesis of the book is simply stated; modern postural yoga does not have
ancient roots in India; it is a modern creation and the postures are
borrowed from nineteenth century European exercises. This rather incredible
thesis is meticulously documented, yet the documentation tells a
fascinating story that does not get lost in the academic paraphernalia.
In Singelton’s words, it is best
to consider the
term yoga as it refers to modern postural practice as a homonym, and not a
synonym, of the “yoga” associated with the philosophical system of
Patanjali, or the “yoga” that forms an integral component of the Saiva
Tantras, or the “yoga” of the Bhagavad Gita, and so on. In other words,
although the word “yoga” as it is used popularly today is identical in
spelling and pronunciation in each of these instances, it has quite
different meanings and origins. It is, in short, a homonym, and it should
therefore not be assumed that it refers to the same body of beliefs and
practices as these other, homonymous terms. If this is admitted as the
basis for further discussion, we are free to consider postural modern yoga
on its own terms instead of in negative comparison to other traditions
called “yoga.” (15)
This history of both the study of yoga and of yoga itself show that yoga
was esoteric and eccentric, never a mainstream practice in Hindu
traditions. Swami Vivekananda, one of the great modernizers of Hindu
traditions, taught on yoga with a positive slant but was not interested in
yoga postures. Yet Vivekananda was influential in the concern to develop
physical strength, and it was this interest in physical culture that led to
the development of modern postural yoga.
Singleton analyzes the key figures in the development of the modern yoga
movement and provides details on various of the famous yoga postures. Among
the many interesting tangents in Singleton’s study is the development of
photography and the significant role this played in the borrowing of
postures from Europe and their adaptation into modern yoga. The postal
service played a key role also:
As well as
Yogananda and Gherwal, many of the other yoga writers and gurus considered
here (like Sivananda, Iyer, Sundaram, Yogendra, and Ramacharaka) reached
their public via the postal service. This marks a fascinating intermediate
phase in transnational Anglophone yoga’s shift away from an exclusive
guru-śiṣya model and toward the self-help model that dominates today.
(137)
This study outlines a fascinating chapter in the interaction of “East” and
“West.” It should put to death any lingering fears that modern yoga
postures are in some way aligned to Hindu philosophy and gods. (Some yoga teachers are so
aligned, but certainly not the postures.)
This is highly recommended reading for anyone interested in yoga and should
be held by libraries where interreligious studies are a concern.
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