Yoga: Beyond the Pose - The Origins, Eight Limbs, and Appreciation.

Yoga: Beyond the Pose

- The Origins, Eight Limbs, and Appreciation.

Author: Kae Edu

For most, when they hear the term yoga today, they see motion and movement — a sun salutation, a downward dog, maybe even a headstand. Studios everywhere are humming with mats, blocks, and people flowing through sequences that build flexibility, strength, and balance. And while that kind of yoga is valuable, it's important to know that asana; posture or pose, is just part of a far larger, much ancient practice.

Yoga began more than 5,000 years ago in ancient India [2][3]. The early yogis weren't experimenting with how flexible they could become in a position. They were attempting to gain clarity, to become disciplined, and to feel unity among body, mind, and spirit. The word yoga itself comes from the Sanskrit root yuj, which means "to yoke" or "to join together" [2]. That union — with the world, with others, and with ourselves — has always been the essence of yoga.

So, when we roll out a mat today, we're stepping into something that stretches back over millennia, handed down in sacred texts, through oral tradition, and through culture. To do justice to yoga, we must view it as more than exercise. We must study its origin, how it developed, and how to practice it today in a way that honors its richness rather than reducing it to fleeting trends.

The Origin of Yoga in India

When I first started reading about the history of yoga, I was surprised at how far back the tradition extends — thousands of years before the word asana ever described downward dog. The earliest references to yoga appear in the Rig Veda, an ancient Hindu sacred text written around 1500 BCE (3,525 years ago) [3][6]. In those hymns, yoga had no connection to exercise; it was a transcendent practice associated with ritual, devotion, and self-discipline.

As centuries passed, the teachings evolved. The Upanishads (c. 800–500 BCE) — a collection of ancient Sanskrit texts in Hinduism, forming the philosophical "conclusion" (Vedanta) of the Vedas — shifted focus toward meditation, self-realization, and liberation (moksha) [3][6]. The Bhagavad Gita (c. 500–200 BCE) — a Hindu scripture embedded in the epic Mahabharata, featuring a dialogue between the warrior Arjuna and his charioteer, Krishna (an avatar of Vishnu) — reframed yoga as a devotional (bhakti), action-oriented (karma), and wisdom-centered (jnana) path [2][4]. By the time Patanjali’s Yoga Sutras (c. 200 BCE–200 CE) — an ancient, foundational text composed of 196 aphorisms (sutras) offering a philosophical guide to yoga as a path to inner freedom and self-realization, focusing on the mind rather than just physical poses — were codified, yoga had become a full system of ethics, discipline, concentration, meditation, and yes — physical postures — but only as one small part of the whole [1][5].

In Hindu tradition, Shiva is the Adiyogi, the first yogi, who imparted these teachings to ancient seers [2][6]. Whether literal or symbolic, this story underscores something fundamental: yoga was never meant to be just physical exercise. It was — and is — a way of life with intention and purpose. Something now practiced for thousands of years.

As I consider these roots, I am reminded of how much has been shrunken, contracted, and reduced — and sometimes lost — in the packaging of yoga today. As a teacher, honoring yoga's origins isn’t about imitating ancient rituals step by step. It’s about recalling that the practice was always about union, awareness, and liberation. Every time I step onto the mat, I try to hold that lineage close to my mind and heart.

Influence and Mutual Development of Buddhism

One of the most fascinating results of my own research was learning how the history of yoga is much more than Hindu traditions. Early Buddhism both influenced and was influenced by yogic practices. Even the Buddha himself is said to have studied with yogic masters before creating his own path to liberation [11][12]. The earliest Buddhist scriptures describe practices strikingly similar to yoga — breath, meditation, discipline, and detachment.

Later, in Tantric and Vajrayana Buddhism (c. 11^th c.), we see some of the earliest written descriptions of hatha yoga [6][12]. These texts weren’t just philosophical; they included embodied practice — breath control, energy flow, and poses that look familiar even today.

It’s important to remember, though, that yoga as a system predates Buddhism [6]. As mentioned above, its earliest written origins are found in Hindu scriptures like the Vedas, Upanishads, and Sutras. Still, Buddhism evolved and spread many practices that would become foundational across cultures [11][13].

The way I see it, at least for me, this overlap is not about claiming ownership of one tradition or another — it’s about recognizing shared wisdom. Hindu and Buddhist traditions both emphasize meditation, ethical living, and the alleviation of suffering. Both understood that body and mind are inseparable, and that cultivating awareness requires discipline, concentration, and compassion.

When I lead meditation or invite students to notice their breath, I think of this shared history. It reminds me that what we call “modern mindfulness” or “yoga” is not a Western invention — it’s part of a much older fabric woven through thousands of years of human cultures.

Patanjali’s Eight Limbs of Yoga

Ask most people what yoga “is,” and they’ll likely point to postures or poses. But asana is only one limb of an eightfold path outlined in Patanjali's Yoga Sutras more than 2,000 years ago [1][2]. Think of the Eight Limbs as a map: beginning with how we treat others, moving into how we treat ourselves, then into training body and mind, and culminating in union.

1.     Yamas – Ethical Guidelines (How we relate to others) [1][15].

               I.         Ahimsa (Nonviolence): Choosing compassion over harm. In practice: speaking kindly in conflict, driving with patience, or practicing gentleness toward your body.

              II.         Satya (Truthfulness): Living with honesty. In practice: telling the truth even when uncomfortable, aligning actions with words, and resisting gossip.

            III.         Asteya (Non-stealing): Respecting what belongs to others. In practice: not taking credit for someone else’s ideas, showing up on time, or not hoarding resources.

            IV.         Brahmacharya (Non-excess): Moderation in all things. In practice: setting boundaries with screen time, eating mindfully, or spending energy wisely.

             V.         Aparigraha (Non-possessiveness): Letting go of clinging. In practice: decluttering a closet, releasing grudges, or not defining yourself by material things.

2.     Niyamas – Personal Observances (How we care for ourselves) [1][15].

               I.         Shaucha (Purity): Clarity in body, mind, and environment. In practice: keeping a tidy home, choosing nourishing foods, or taking a mindful shower.

              II.         Santosha (Contentment): Cultivating gratitude. In practice: pausing to appreciate small joys, journaling gratitude, or accepting life’s imperfections.

            III.         Tapas (Discipline): Building strength through commitment. In practice: sticking to a meditation habit, following through on goals, or showing up consistently.

            IV.         Swadhyaya (Self-study): Reflecting inward and learning. In practice: journaling about patterns, reading wisdom texts, or observing your thoughts in silence.

             V.         Ishvara Pranidhana (Surrender to the Divine): Trusting something greater than yourself. In practice: letting go of control, praying, or finding peace in uncertainty.

3.     Asana – Physical Postures: Originally just a steady, comfortable seat [16][17]. In practice: yoga poses in class, stretching after sitting too long, or noticing posture.

4. Pranayama – Breath Control: Harnessing energy through breath [1][15]. In practice: slowing your breathing before a meeting or taking three mindful breaths during stress.
   
   
5. Pratyahara – Withdrawal of the Senses: Turning inward instead of being consumed by stimulation [1][15]. In practice: switching off notifications, eating without distraction, or walking quietly.
   
   
6. Dharana – Concentration: Focusing the mind on one point [1][15]. In practice: listening deeply to a friend or finishing one project at a time.
   
   
7. Dhyana – Meditation: Sustained awareness [1][15]. In practice: sitting quietly for a few minutes, observing thoughts without judgment.
   
   
8. Samadhi – Absorption or Union: Experiencing unity or flow [1][15]. In practice: awe in nature, deep joy, or feeling part of community.

I often say to my students: yoga doesn't stop when class ends. Asana may open the door, but the house of yoga is built on all eight limbs.

Yoga's Coming to America

The history of yoga’s arrival in the United States feels almost like a wave — beginning quietly, swelling with force, and eventually reshaping the cultural shoreline.

It began in 1893, when Swami Vivekananda spoke at the Parliament of the World's Religions in Chicago [8]. He didn’t demonstrate postures. He didn’t lead a flow class. Instead, he spoke of the philosophical and spiritual essence of yoga — meditation, breathing, and higher consciousness. For many Americans, this was the first introduction to yoga as a path of the mind rather than the body.

In the decades that followed, teachers like Yogendra and later Indra Devi brought yoga’s physical elements into the spotlight. Devi, who studied under Krishnamacharya (often revered as the Father of Modern Yoga) in India, introduced yoga to Hollywood in the 1940s, where celebrities embraced it as both glamorous and grounding [17]. Through her, Devi, yoga began to take on a new identity in the West — one that emphasized postures while still nodding to its deeper roots.

By the 1960s, yoga surged in popularity, fueled by counterculture movements and a generation hungry for meaning beyond material success. Teachers such as B.K.S. Iyengar (Iyengar Yoga) and Pattabhi Jois (Ashtanga Yoga) introduced structured asana systems, while others emphasized meditation, chanting, and philosophy [16][18]. Yoga became a bridge between East and West — a spiritual practice and a tool for health and vitality.

Today, millions of Americans practice yoga [19]. Studios fill cities, online classes stream globally, and mats unroll in gyms, offices, and homes. But with that popularity comes risk: the original philosophy can easily get lost behind branding and commodification.

When I reflect on yoga’s journey here, I think of two truths. First, yoga’s adaptability has always been its strength — it has endured for millennia because it can meet people where they are. But second, adaptability doesn’t mean erasing its roots. As practitioners, we carry a responsibility: to honor yoga as more than a workout, to share it as a path of union, ethics, and awareness.

Appropriation vs. Appreciation

As yoga has grown in popularity in the West, so too has the question: how do we practice and share yoga in a way that respects its roots rather than stripping them away?

This is where appropriation versus appreciation matters. Appropriation happens when elements of yoga are removed from context, commercialized, or treated as trends without acknowledgment of their cultural depth [14][16]. When yoga is reduced to leggings and Instagram poses, or sacred symbols become decoration without understanding, something essential is lost.

Appreciation, however, asks us to approach yoga with respect. That means studying its history, recognizing its Indian roots, and practicing it as a holistic system — not just asana, but ethics, mindfulness, and awareness [14][20]. It means giving credit where it’s due and practicing gratitude for the cultures that preserved yoga for thousands of years.

The Buddhist teacher Khenpo Lama Migmar Tseten reminds us that authentic practice requires humility and intention — that when we approach traditions with reverence, we both deepen our practice and honor the communities that safeguarded it [20].

So how do we shift from appropriation to appreciation?

• Acknowledge the roots. Yoga began in India, shaped by Hindu and Buddhist traditions.
• Go beyond the mat. Explore the Eight Limbs — add breathwork, reflection, or ethical principles.
• Practice gratitude. See yoga as a gift, not as property.
• Be mindful with symbols. Use chants, mantras, and imagery respectfully.
• Stay open to learning. Appreciation is a lifelong process.

For me, appreciation means treating yoga as more than a class I teach or a sequence I move through. It means honoring yoga as a living tradition — one that invites us to live with awareness, compassion, and wholeness. When we step into practice with reverence, we don’t just avoid appropriation — we embody the essence of yoga itself. And yet, yoga is not about perfection. It’s a practice we sometimes drift from and return to, because we are human — we stumble, we feel deeply, we’re tested every day. What matters is that each time we recommit, the practice shapes us anew, and its value only deepens.

Closing: Returning to Union

Yoga’s journey — from the banks of the Ganges, through sacred texts, into temples, across oceans, and into Western studios — is one of resilience and adaptability.

The Eight Limbs aren’t abstract philosophy; they’re living invitations to integrity and clarity. And maybe that’s why yoga has endured: because it can find us wherever we are.

Our task is simple yet profound: respect yoga’s foundations, carry it off the mat, and let it shape not only what we do but who we are.

When we remember that yoga is about union — of body, mind, spirit, and community — we step beyond appropriation into appreciation. We don’t just do yoga. We live it.

🧘 Teaching Note: The Eight Limbs in Action

• Yamas (Ethical Guidelines – how we relate to others):

-   Ahimsa (Nonviolence): Choose compassion over harm in words, actions, and thoughts.

-   Satya (Truthfulness): Speak and live honestly, aligning actions with values.

-   Asteya (Non-stealing): Respect time, ideas, and resources that aren’t yours.

-   Brahmacharya (Non-excess): Practice moderation with energy, attention, and habits.

-   Aparigraha (Non-possessiveness): Let go of clinging to things, people, or outcomes.

• Niyamas (Personal Observances – how we care for ourselves):

-   Shaucha (Purity): Keep body, mind, and space clean and clear.

-   Santosha (Contentment): Cultivate gratitude and accept life as it comes.

-   Tapas (Discipline): Build resilience through steady effort and commitment.

-   Swadhyaya (Self-study): Reflect inward; study yourself and sacred texts.

-   Ishvara Pranidhana (Surrender): Trust and release into something greater than the self.

• Asana (Postures): Use mindful movement and physical practice to steady the body.

• Pranayama (Breath Control): Regulate energy and emotions through conscious breathing.

• Pratyahara (Sense Withdrawal): Turn inward by setting boundaries with distractions.

• Dharana (Concentration): Focus attention fully on one point, task, or practice.

• Dhyana (Meditation): Rest in continuous awareness, observing without judgment.

• Samadhi (Union/Absorption): Experience moments of connection and oneness with life.

📚 Footnotes

1. Bryant, E. F. (2009). The Yoga Sūtras of Patañjali. North Point Press.
2. Feuerstein, G. (2011). The yoga tradition. Hohm Press.
3. Flood, G. (1996). An introduction to Hinduism. Cambridge University Press.
4. Mallinson, J., & Singleton, M. (2017). Roots of yoga. Penguin Classics.
5. White, D. G. (2012). The Yoga Sutra of Patanjali: A biography. Princeton University Press.
6. Samuel, G. (2008). The origins of yoga and tantra. Cambridge University Press.
7. Eliade, M. (2009). Yoga: Immortality and freedom. Princeton University Press.
8. Vivekananda, S. (1896). Raja Yoga. Brentano’s.
9. Rubin Museum of Art. (2016). The origins of yoga. https://rubinmuseum.org/the-origins-of-yoga/
10. Harvard Divinity School. (2022). Hinduism and yoga. https://hds.harvard.edu/
11. Tricycle. (2018). Is yoga Buddhist? Tricycle: The Buddhist Review. https://tricycle.org/magazine/is-yoga-buddhist/
12. Powers, J. (2007). Introduction to Tibetan Buddhism. Snow Lion Publications.
13. Wallace, B. A. (2001). The Buddhist tradition of Samatha. Wisdom Publications.
14. Kripalu Center for Yoga & Health. (2021). Avoiding cultural appropriation in yoga. https://kripalu.org/
15. Yoga Journal. (2020). The eight limbs of yoga explained. https://www.yogajournal.com/yoga-101/philosophy/8-limbs-of-yoga/eight-limbs-of-yoga/
16. Alter, J. S. (2004). Yoga in modern India. Princeton University Press.
17. Singleton, M. (2010). Yoga body: The origins of modern posture practice. Oxford University Press.
18. De Michelis, E. (2005). A history of modern yoga. Continuum.
19. National Center for Complementary and Integrative Health. (2019). Yoga: An introduction. https://www.nccih.nih.gov/health/yoga-an-introduction
20. Lama Migmar Tseten, K. (2017). Awakening to the path of wisdom. Wisdom Publications.