History of Yoga pt.1 Definition & Yoga History

Individual and Universal Consciousness’s Union

Yoga is derived from the Sanskrit root word “yuj”, which means “to join” or “to unite.” This union refers to the coming together of individual consciousness and universal consciousness.

It can also be interpreted as the union of Ahamkara (Ego) and Atman (Soul). There are numerous practices and tools in yoga that, when applied systematically, are designed to bring the practitioner into this state of unified consciousness.

Yoga is one of the seven major philosophical systems that originated in India. The emphasis in yoga is on self-practice first. Patanjali, commonly referred to as the “Father of Yoga,” lived approximately 2,500 years ago. However, the practices within yoga were developed over millennia by numerous sages and masters.

Patanjali played a pivotal role in bringing these teachings to the broader society in India. The origins of yoga, however, predate him by thousands of years. He compiled the Yoga Sutras, a collection of 196 concise verses (sutras) that systematically describe the practice of yoga and the path to union (Yoga).

The sutras are extremely concise, with each containing multiple layers of meaning.

“Based on where the spiritual aspirant is within his or her own path, they will interpret the Sutras differently.”

This was Patanjali’s intention: to ensure the teachings remained a personal and inner experience rather than a rigid, ritualized dogma.

The word “Sutra” means thread. In this sense, Patanjali provides the threads for practitioners to weave their own cloth. Each teacher of yoga philosophy borrows these threads to create their own teachings, informed by their personal practice and life experiences.

Before the Yoga Sutras, no text focused solely on the practice and philosophy of yoga. This is primarily because yoga is considered Atman-Gyan (Soul Knowledge)—knowledge that can only be passed from one soul to another.

The essence of yoga cannot be fully captured in books or other media. The true teachings of yoga have always been passed down through oral tradition.

Prior to Patanjali, yoga was mainly practiced by sages and masters who had renounced material life—forgoing family, career, and worldly attachments—to dedicate themselves entirely to spiritual practice and self-realization.

After Patanjali, many more Grihasthas (householders) began practicing yoga alongside their daily duties. Patanjali’s definition of yoga is captured in the second sutra:

“Yogaś citta-vṛtti-nirodhaḥ”
“Yoga is the process of controlling the modifications of the mind.”

Patanjali views the mind as a projector that creates our reality. Our awareness is often fragmented, scattered across the past (memories) and future (expectations), causing the mind to lose its innate clarity.

Yoga is the process of collecting the lost fragments of awareness, unifying the mind so that we control the mind rather than being controlled by it. When the mind reaches a state of tranquility, awareness of the Soul (Atman) naturally emerges.

Context with Hinduism (Sanatan Dharma)

Sanatan Dharma can be seen as the foundational principle underpinning Hinduism. “Sanatan” means universal, and “Dharma” means religion, duty, or purpose. Whether beings are conscious of it or not, self-realization is the goal toward which all are heading.

Sanatan Dharma is essentially the universal purpose of all beings everywhere—in all dimensions, on all planets, and throughout existence—to become self-realized.

Essentially, a religion and a spiritual tradition differ in the way power is exercised. Religion assumes authority over the way individuals interact with the divine. It dictates the terms, rules, and often maintains a network of intermediaries (priests) who serve as go-betweens for God and the individual.

In contrast, a spiritual tradition provides tools for self-actualization, enabling one to connect to a higher spiritual purpose without reliance on external authority. However, it is important to recognize that all religions are ultimately founded upon spiritual traditions.

Therefore, there exists a gradual gradient between spiritual tradition and religion, whereby the distinctions between the two can often become blurred.

Earliest Evidence – Indus Valley Civilization (~5000 BCE)

The earliest archaeological evidence of yoga comes from the Indus Valley Civilization (modern-day Pakistan and northwest India), dating back over 7,000 years. Stone carvings depict figures in meditative or yogic postures, indicating that physical postures were already part of spiritual practices.

Yoga likely predates these artifacts, preserved through oral tradition by sages and renunciates. The civilization, located along the fertile banks of the Indus River and the ancient Silk Route, was prosperous, freeing many individuals from basic survival needs. This allowed culture, art, music, philosophy, and spiritual practice to flourish. Yoga in this period represented spiritual exploration, integration of body and mind, and the pursuit of union with higher consciousness.

Vedic and Pre-Classical Period (3000–1500 BCE)

The Vedic period produced the Vedas, the oldest texts in human history, which reference early yoga practices through rituals, chanting, and offerings. The Rigveda, the earliest Veda, emphasizes union with the divine, outlining strict guidelines for rituals and spiritual conduct.

Following this, the Upanishads (~1500 BCE) elaborated on the philosophical underpinnings of yoga, discussing topics such as:

• Meditation and mental focus
• Karma and ethical action
• The afterlife and the purpose of existence
  

Yoga during this period emphasized austere practices (tapasya), meditation, and ritual chanting as tools for spiritual connection. This period established yoga as both a philosophical system and a practical approach to life, laying the groundwork for later developments.

Buddha and the Development of Meditation (~800 BCE)

Around 800 BCE, Gautama Buddha revolutionized yoga by emphasizing meditation over ritualistic austerities. Buddha’s approach focused on mental clarity, awareness, and direct experience, simplifying practices to help individuals achieve liberation from suffering.

Advanced meditation techniques developed during this period influenced yoga, particularly its meditative and mental components. Historically, it is believed that both Buddha and later teachers like Patanjali were part of a shared Himalayan lineage, transmitting knowledge of meditation, ethics, and spiritual practice.

Classical Period – Patanjali (~500 BCE)

The classical period saw the codification of yoga into a structured system through Sage Patanjali’s Yoga Sutras. This framework formalized yoga as a path toward mental mastery and Samadhi (union/inner peace).

Patanjali outlined Raja Yoga, a stepwise approach moving from external practices to internal awareness, consisting of eight limbs:

1. Yama – social ethics and moral conduct
2. Niyama – personal discipline and habits
3. Asana – physical postures
4. Pranayama – breath control
5. Pratyahara – withdrawal of the senses
6. Dharana – concentration
7. Dhyana – meditation
8. Samadhi – ultimate union with universal consciousness
   

Pre-Patanjali texts, including the Bhagavad-Gita, describe the four margas (paths) of yoga:

• Karma Yoga – selfless action
• Bhakti Yoga – devotion and surrender
• Gyan Yoga – knowledge applied in body, speech, and mind
• Raja Yoga – meditative practices leading to Samadhi
  

In the Bhagavad-Gita, Krishna explains to Arjuna that the effectiveness of yoga is evidenced by equanimity of mind, whether experiencing joy or suffering. This period marks the formal philosophical and practical foundation of yoga as a path to inner union.

Post-Classical / Tantric Period

As spiritual seekers sought direct experience beyond ritual, the post-classical period gave rise to Tantra Yoga. Unlike earlier practices that often de-emphasized the body, Tantra recognized the integration of body, mind, and energy, offering holistic practices to maintain vitality and achieve spiritual growth.

Tantra Yoga introduced:

• Asanas (postures)
• Pranayama (breathing techniques)
• Meditation techniques
• Exploration of the energy body, including chakras and nadis
  

Practitioners learned to transcend limitations while remaining fully engaged with the world, aiming to unite individual consciousness with universal consciousness.

Hatha Yoga (~800 CE onward)

Building upon Tantra Yoga, Hatha Yoga focused on the refinement of physical postures and breathing techniques to prepare the body and mind for higher spiritual practices.

The Hatha Yoga Pradipika (~1390 CE) documented 89 asanas and detailed pranayama methods, serving as a foundational text for the development of modern Hatha Yoga.

Hatha Yoga emphasized:

• Physical health
• Mental clarity
• Spiritual growth
  

This period represents a significant evolution, integrating body, breath, and energy work in a systematic manner.

Modern Yoga (20th Century)

The 20th century saw yoga globalized and adapted to contemporary life, largely due to Tirumalai Krishnamacharya, who taught in Mysore, India.

His notable students and their contributions include:

1. Indra Devi – first female yoga teacher trainer, spreading yoga internationally
2. Pattabhi Jois – Ashtanga Vinyasa Yoga
3. B.K.S. Iyengar – alignment, props, and Hatha Yoga expansion
4. T.K.V. Desikachar – yoga therapy and individualized practice

Why Om is Sacred?

Similar to the Big Bang Theory, which states that all matter emerged from a massive explosion, Eastern traditions teach that Om—the primordial sound—created and continues to sustain the universe.

Yogic philosophy holds that the universe itself emerged from sound. All matter is ultimately vibration. Interestingly, modern quantum physics echoes this idea, stating that light, sound, and matter are all forms of energy—what differentiates them is their vibrational frequency. In this sense, matter can be thought of as “frozen sound,” with all substances vibrating at specific frequencies, even if they fall outside the audible range of our ears.

If each of us emanates a particular vibration, might it be possible to alter that vibration through chanting?

“The practice of chanting mantra is not about the meanings ascribed—it is about the vibration and sound created.”

The differences we perceive in matter are simply consequences of variations in vibration. For example, rice and vegetables may appear very different, but at an atomic level, both are made primarily of carbon atoms. Their structural differences arise from different arrangements of these atoms, caused by varied vibrational frequencies.

Om carries a special vibratory tone that aligns us with the root vibration of the cosmos.

• The frequency of vibration is measured in Hertz (Hz).
• The sound of Om resonates at 432 Hz, which is why classical Indian and Tibetan music often tune their instruments to this frequency.
• Fascinatingly, the Earth itself, rotating once every 24 hours, produces a vibrational frequency of 432 Hz, suggesting a profound connection between Om and the planet.
  

Ancient Yogis claimed that in advanced stages of meditation, one could hear the sound Om—perhaps tuning into the subtle vibration created by the Earth’s rotation.

The Three Syllables of Om

Om is comprised of three root syllables: A, U, and M. These are the fundamental sounds humans can produce without using the tongue. While we can make many other sounds, they are all considered combinations of these three primary syllables.

• A: Represents the waking state of consciousness. Chanting “A” is felt vibrating in the pelvic region.
  
• U: Represents the dream state of consciousness. Chanting “U” is felt vibrating in the chest region.
  
• M: Represents the deep sleep state of consciousness. Chanting “M” is felt vibrating in the head region.
  
• . (Turiya): The dot signifies the silence after chanting Om, representing infinite consciousness.
  

Chanting Om in Yoga Practice

We begin every yoga class by chanting Om three times. This practice:

• Attunes our vibrational field to that of the cosmos and the Earth.
  
• Clears the mind of past distractions.
  
• Grounds everyone in the present moment.
  

For example, in a typical drop-in yoga class, students often arrive straight from work or other engagements. Their awareness may still be partially caught up in earlier tasks. Chanting Om three times synchronizes the group, clearing minds and creating a shared energetic field for practice.

We end each class by chanting one Om followed by three Shantis.

• Shanti translates to “Peace.”
  
  1. First Shanti: Peace in the cosmos/universe.
     
  2. Second Shanti: Peace on the planet.
     
  3. Third Shanti: Inner peace.
     

This ritual honors the connection between our personal vibration, the planet, and the universe, creating harmony within and around us.