How might a contemporary teacher of Yoga respond to the criticism that modernpractice is inauthentic because it does not properly reflect Patanjali's teachings onYoga?

Introduction

Yoga is popular worldwide today, but is often reduced to physical exercises (asanas). Critics complain that modern Yoga practice is removed from the spiritual depth and philosophical foundations of the Yoga Sutras. Why is this criticism being expressed? And is it true – or maybe not?

To answer these questions and in order to respond to this criticism as a modern Yoga teacher, it is important to first look at the foundation, that is Patanjali's Yoga Sutras. This will help to find out whether it is possible to combine tradition and modernity, or rather where Yoga is authentic today, even if it does or does not properly reflect Patanjali's teachings on Yoga.

What makes Yoga authentic?

Yoga is one of the six orthodox systems of Indian philosophy. It was compiled and organized by Patanjali in his classic work, the Yoga Sutras (cf. Iyengar 2017: p. 13). Dr Sutton describes the relevance of the Yoga Sutras, i.a. by the fact that they considered the fundamental work that defines the system. For that reason alone, it seems to have always been highly valued.

Even today, when Yoga has developed a lot since the teachings of Patanjali, it is still usually referred to as the central work on Yoga (cf. Sutton 2025: p. 78).

The Yoga Sutras of Patanjali consist of four books (pada) that explore the fundamentals and practice of Yoga. Samadhi-pada focuses on the ultimate goal of Yoga – the attainment of samadhi (profound meditation and unity with the Supreme), Sadhana-pada describes the

practices and paths of Yoga, including the eight-limbed path (Ashtanga Yoga). Vibhuti-pada explores the various powers (siddhis) that can be developed through advanced meditation and cautions against their misuse. Kaivalya-pada explains liberation (kaivalya) and the nature of the self (purusha) as distinct from the material world (prakriti) (cf. Sutton 2025: p. 79f).

The eight-limbed path is central to Patanjali’s philosophy. It includes the parts yama (ethical codes of non-harming, speaking truth, non-stealing, abstinence and non-covetousness), niyama (personal positive ideals like cleanliness, contentment, austerity, self-reflection, study of sacred texts and surrender to god), asana (physical practice), pranayama (practice of breath control), pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation), and samadhi (enlightenment or total peace) (cf. Stern 2019: p. 27f).

The description of the asana practice in verse 2.46 of the Yoga Sutras very simply says: sthira-sukham asanam, what means “Asana is steady and comfortable (Stern 2019: p. 60)”. Right in the next verse Patanjali opens up on absorbing the mind into something bigger: prayatna-saithilya-ananta-samapattibhyam. It explains that good posture comes from powerful, but relaxed practice with the body, while the mind is in meditative concentration (cf. Sriram 2006:

p. 141). This resonates with Dr Sutton's explanation that the Yoga Sutras “[…] main concern is with a Yoga of the mind and that the manipulation of the body is a relatively minor concern (Sutton 2025: p. 120).”

Stern also states that Patanjali wrote very little about asanas and that they were not seen as an important part of practice (cf. Stern 2019: p. 76). However, he also points out that further important asanas were already listed in the first commentaries on the Yoga Sutras, supplemented by the word “adi”, which means “etc.” and thus “(many) more”. In his argumentation, the practice of asanas as a part of a spiritual discipline is not new and indeed their number is quite large and varying (cf. Stern 2019: p. 77f).

As Patanjali wants to offer his students “[…] a technique designed to bring the mental faculty under the volitional control of the practitioner so that the spiritual goal of liberation from rebirth

can be attained (Sutton 2025: p. 120)”, Kino MacGregor defines the core of Patanjali's teachings as a description of “[…] the ultimate goal of Yoga as final liberation through the steady cultivation of practice and nonattachment […] (MacGregor 2013, p. 6)”. Stern writes

that ancient yogis taught, that the science of Yoga is not about perfectly done postures, but perfection of the body-mind-spirit relationship (cf. Stern 2019: p. 6). He learned from his Sanskrit teacher, that “[…] the Yoga Sutras serve as a road map for inner consciousness (Stern 2019: p. 14)”.

On the other hand, the modern Yoga is characterized by the fact that the focus is mainly on the asanas and so a physical Yoga practice. It is often marketed as a fitness or wellness program. Or as Eddie Stern writes: “Nowadays, asanas, or postures, are one of the most visible parts of Yoga, and when people say they do or teach Yoga, they are usually referring to asanas (Stern 2019: p. 59).”

Stern addresses the commercialization of Yoga and writes that it is easy to make fun of western Yogis with their “[…] expensive leggings, chia seeds, smoothies, Yoga mat bags over our shoulders, extended retreats, crystals […] (Stern 2019: p. 7)”. Yoga as a free form of embracing spirituality has collided with consumerism (cf. Stern 2019: p. 10). It often suffers from a lack of integration of spiritual and philosophical aspects. But missing “[…] the awareness that all poses have the final liberation of the soul as their intention, the movements are just physical. The poses derive their healing benefits from their ability to access the deepest level of human consciousness (MacGregor 2013: p. 7)”.

Perspective of a contemporary Yoga teacher: arguments for modernization

Yoga has developed over thousands of years before and after the Yoga Sutras of Patanjali (cf. MacGregor 2013: p. 5ff) and travelled to different cultures, most recently to the west (cf. Stern

2019: p. 9).

In his book One Simple Thing, Stern describes how dynamic and adaptable Yoga is. He emphasizes that Yoga is not a static practice but one that evolves to meet the needs of individuals and their unique circumstances. He explores how Yoga can be tailored to suit

different bodies, minds, and life stages, highlighting its universality and relevance across cultures and times. This perspective aligns with the broader understanding of Yoga as a living tradition that continues to adapt while retaining its foundational principles (cf. Stern 2019: p. 9f). He recommends, not to remove the contemplative aspect of Yoga from its practice, but says, that Yoga “[…] has proven itself to be beyond religious beliefs, and that is readily seen in the people […] who practice Yoga because it calms their mind, reduces stress, and makes them more internally clear (Stern 2019: p. 10)”.

Modern needs, influenced by our way of working and living (fast-paced, globally connected, with little physical movement etc.), require a practice in relation to stress management and physical health. We see an increase in obesity, mental illness and burnouts. For example, almost two out of three people in Germany feel stressed at least some of the time (cf. Techniker Krankenkasse 2023: online source). These aspects often go hand in hand with constant distraction of the mind and the feeling of not being connected to oneself: “The quiet world of our inner being can sometimes get drowned out by the loud stresses of daily life (MacGregor 2013: p. 16)”.

Verse 2.48 of the Yoga Sutras says: tatah dvandva-anabhighatah. Sriram explains this as: Good posture helps to build resistance to extreme influences (cf. Sriram 2006: p. 142). Therefore, a physical Yoga practice can be an entry point to a deeper experience and to literally feel oneself again. Through physical practice, awareness of profoundly aspects such as breath, mindfulness and meditation can arise. Referring to Yoga as a physical practice, MacGregor writes: “At its most basic level, Yoga seeks to reunite you with your deepest understanding of body, mind, and soul (MacGregor 2013: p. 16)”.

Asana practice also provides an introduction to Yoga for people without a philosophical background. Kino MacGregor points out, that Yoga is more a path of liberation than bondage, a path of direct knowingness rather than rules and edicts. She defines it as an open invitation to the spiritual path (cf. MacGregor 2013: p. 52). Stern writes as well: “It is easy-access

mysticism (Stern 2019: p. 10f)”.

Taking into account the statements of these teachers, who refer to Patanjali's philosophy a lot, it can be summarized: The essence of the teachings is more important than their form. Authenticity means preserving the essence of Patanjali's teachings (e.g. mental calmness, mindfulness, connectedness), even if the form (e.g. physical Yoga) is different.

Building bridges

Undoubtedly, some people (Yoga teachers, philosophers, people of Indian origin etc.) see a tension between tradition and modernity in Yoga. They criticize the described physical focus, consumerism and, in the end, a cultural appropriation of Yoga (cf. Baitmangalkar 2025: online source): “When a dominant culture takes from another culture […] without full regard for the context, respect or reverence, or even acknowledgement of the culture it’s taking from, it is cultural appropriation (Baitmangalkar 2025: online source)”. As looking on the authenticity of today's Yoga teachings in relation to Patanjali's Yoga Sutras, discussing cultural appropriation

provides useful insights that help to appreciate Yoga and its roots and not simply adopt it into a western lifestyle. How else can contemporary Yoga teachers respect Patanjali's teachings

without ignoring the modern needs of society?

Baitmangalkar recommends that Yoga teachers educate themselves by taking classes and reading about cultural appropriation and the history of Yoga. They should also provide educational resources to their studios, other teachers, or students (cf. Baitmangalkar 2025: online source).

For example, Yoga teachers should study Yoga philosophy in depth in order to inspire their students and maybe offer seminars or lectures on the Yoga Sutras. This is important, as part of authenticity is to note the difference between what is in the texts and contemporary priorities, which might be different.

Appreciation could also happen by integrating philosophical aspects into teaching, e.g. with short reflections or quotes from the Yoga Sutras before or after a session or by explaining the ethical principles (yama, niyama) in workshops or courses. Another approach is to create more space for mindfulness and deeper experiences of the practice, by introducing pranayama techniques and meditation to the students, and emphasizing the inner experience during asanas, not just the outer form.

An essential prerequisite for the authenticity of Yoga teachers is that they continue to be practitioners, i.e. students, and experience Yoga in its entirety themselves. It doesn't matter how much you read about it or are told about the effects of Yoga, “nothing on the path is real for you until you actually feel it in your own body, mind, and soul (MacGregor 2013: p. 15)”.

To find a balance between tradition and innovation it is necessary to have respect for the original teachings. It should be a matter of course, especially for Yoga teachers and students in the west, to treat all people and their cultures with respect. It goes without saying that they should reflect on themselves, educate themselves and point out incorrect information, misunderstandings and grievances to each other. In short, that they continuously work towards the goal of practicing, living and cultivating Yoga in its most healing form (cf. Goßmann 2023: online source).

Summary and final thoughts

Yoga is a living path that is constantly being reinterpreted. The challenge is to find the balance between tradition and innovation. Criticism is valuable because it encourages Yoga teachers

to constantly reflect on the roots and depth of Yoga.

Modern Yoga teachers can preserve the essence of Patanjali's teachings while also modernizing the practice. Authenticity lies not only in remaining true to tradition, but also in the ability to make Yoga relevant to today's world: “I think that, in our day and age, it is better to take personal responsibility for adhering to these limbs in ways that are sustainable and suit our lifestyles. We can be creative with them; the only thing we have to check, […] is whether or not we are being authentic with them (Stern 2019: p. 29f)”.

As Dr Suttons writes, it might be best to say that Patanjali outlined a core system of Yoga practice that was expanded and reinterpreted in the following centuries, so that the Yoga that we know today is very different from Patanjali's vision, but at the same time does not deviate from it completely (cf. Sutton 2025: p. 120). Even though the Yoga tradition was increasingly influenced by tantric practices, which also prevail in contemporary Yoga (cf. Sutton 2025: p. 120), some core messages have been passed down over the decades and centuries.

A description in the later published Hatha Yoga Pradipika says that, as Yoga is defined as a state of union between two opposite poles, like Shiva and Shakti, body and mind, individual and universal awareness (cf. Swami Muktibodhananda 2012: p. 710), it is a “[…] process of uniting opposing forces in the body and mind in order to realize the spiritual essence of being (Swami Muktibodhananda 2012: p. 710)”. B.K.S. Iyengar writes, that even if the Yogi does no underestimate his body, he thinks not only of its perfection, but also of his senses, his thinking, his intellect and his soul (cf. Iyengar 2017: p. 34). He is also asking: Where does the body end and the mind begin? Where does the mind end and the spirit begin? His answer is: They cannot be separated, because they are interconnected and are only aspects of the same all-pervasive divine consciousness. […] For the yogi, the body is no obstacle to his spiritual liberation (cf. Iyengar 2017: p. 35).

So, Iyengars view and the non-dual perspective of Hatha Yoga are aiming for a healthy, strong body that can withstand spiritual exercises, while Patanjali's approach is to work on mental clarity and the achievement of meditative states that lead to samadhi. However, transformation and the spiritual nature of existence are always the main topics. From this, it can be concluded that people who may initially take part in a Yoga class for physical reasons, will find their way into the truth of the interconnectedness of body, mind and soul when they practice for a longer period of time. Since the classical teachings are part of a good Yoga teacher training, it can be assumed that today's Yoga teachers also base their teaching on this interconnectedness and are eager to create holistic classes for liberating the mind and achieving inner freedom. Otherwise, they would only be trainers – and of course would not properly reflect Patanjali’s teachings.

References and sources

Books:

• Iyengar, B.K.S. (2017): Licht auf Yoga – das grundlegende Lehrbuch des Hatha-Yoga.

7. Auflage. Hamburg: Nikol Verlagsgesellschaft mbH & Co. KG.

• MacGregor, Kino (2013): The Power of Ashtanga Yoga. Boulder, Colorado: Shambhala

Publications, Inc.

• Sriram, R. (2006): Das Yoga-Sutra: Von der Erkenntnis zur Befreiung. Bielefeld:

Theseus-Verlag.

• Stern, Eddie (2019): One simple thing: A new look at the science of Yoga and how it

can trans-form your life. First Edition. New York: North Point Press.

• Swami Muktibodhananda (2012): Hatha Yoga Pradipika. Fourth edition. Bihar, India:

Yoga Publications Trust.

Papers & Articles:

• Baitmangalkar, Arundhati (2025): How we can work together to avoid cultural

appropriation in Yoga. URL: https://Yogainternational.com/article/view/how-we-can-

work-together-to-avoid-cultural-appropriation-in-Yoga/

Accessed on March 29th, 2025

• Goßmann, Katharina (2023): Ist meine Yoga-Praxis “kulturelle Aneignung“? URL:

https://www.Yogaeasy.de/artikel/cultural-appropriation-im-Yoga

Accessed on March 29th, 2025

• Techniker Krankenkasse (2023): Entspann dich, Deutschland. URL:

https://www.tk.de/firmenkunden/service/gesund-

arbeiten/gesundheitsberichterstattung/studie-entspann-dich-deutschland-

2033562?tkcm=aaus

Accessed on March 29th, 2025

• Sutton, Dr Nicholas (2025): HS106: Philosophy of Yoga. Session 4 and 5: Patañjali’s

Yoga Sutras. Oxford: OCHS