The Evolution of Hatha Yoga

Grant Ifflander
Dec 17, 2025
21 min read

Overview

The spiritual science known as Hatha Yoga began to make its way into prominence in the 12th or 13th centuries AD, when texts started to emerge which made reference to a ‘new’ type of Yoga or spiritual method. This method was known as hatha yoga: the yoga of the Ha (sun) and Tha (moon), also known as the the yoga of force (another translation of hatha is “force”). Many of these techniques and teachings which came to be known under the umbrella term hatha yoga were graduations and evolutions from earlier teachings on Yoga; furthermore, the science of energy, and specific concepts such as Kuṇḍalinī and bindu, which were emphasized in the earliest Hatha Yoga texts, was likely “borrowed” from earlier Tantric literature.

“When the Suṣumṇā is opened by practice of the mudrās,the Kuṇḍalinī rises and the bindu is steadied.”— Gorakṣaśataka 37–38

These evolutes and the transformation of spiritual technology over time may imply that Yoga, as we know it today, has been and continues to be a living tradition which was built on the shoulders of those who’ve gone before.

The purpose of this essay is to explore the roots of Hatha Yoga and, through critical inquiry, contemplate upon the evolution of this particular path through the modern day. I must state that I am no scholar nor an academic; what I am is a student of this tradition and a practitioner, whose interest in these subjects is useful only insofar much as the information and knowledge presented serves to deepen my devotion and understanding towards the path that I am walking. Historical review and contextualization of the practices that exist in today’s age may be helpful by dismantling confusion, removing delusion, and developing a clearer sight. Let’s jump in.

Early Hatha Yoga (~11th century - 13th century AD)

Thanks to the likes of modern scholars & academics such as Jason Birch, James Mallinson and Mark Singleton, us in the Western audience are beginning to get a clearer view of the scattered and vague history of Hatha Yoga. Through textual analysis, we can start to piece together the origins of Hatha Yoga by drawing from the scant literature which helps us understand this subject. What we have so far concluded is that Hatha Yoga emerged as a distinct stream of spiritual methodology out of the larger (and earlier) systems of Tantra that encompassed the practices of Yoga at the time of the first millennia, AD.

See the following quotes:

Vimalaprabhā (c. 1030 CE, Buddhist Kālacakra Tantra commentary)

Earliest use of the term Haṭha Yoga.

“Haṭha Yoga is performed by forcing the breath into the central channel,so that the sun and moon energies unite and the body becomes divine."

Gorakṣaśataka (12th–13th c.)

One of the earliest Nāth Haṭha texts.

“When the Suṣumṇā is opened by practice of the mudrās,the Kuṇḍalinī rises and the bindu is steadied.”

Dattātreyayogaśāstra (13th c.)

First text to classify Haṭha, Mantra, Laya, and Rāja Yoga into one system.

“By the practice of Haṭha, the nāḍīs are purified,and the energy of the body flows upward to unite with the supreme.”

Our research suggests that the concept of “Hatha Yoga” likely didn’t exist — or, at the very least, its presence was absent in scripture — prior to these first occurrences. However, this absence does not mean that Hatha Yoga practices such as asana, bandha, mudra, etc. did not exist prior to these dates; rather, it suggests that the codification and textual dissemination of these specific techniques had not yet occurred. Perhaps the phenomenon of “critical mass” had occurred at this point in history, some 1000 years ago, and it became obvious to the knowledge keepers at the time that the wisdom had to be written down. We can only speculate. Regardless, we do have evidence which suggests that āsana practice likely existed for a significant period of time before this, as seen through the likes of the Mohenjo-Daro seal, depicting a yogi seated in an advanced Hatha Yoga posture known as mula-bandhasana. At this point our historical analysis and the supporting evidence dissolves into legend, myth, story, and lore. For the reader you must draw your own conclusions.

Inquiry:

What drove the emergence of Hatha Yoga?

Why, at this time in human history (around 11th century AD), did Hatha Yoga suddenly make an appearance and evolve over a period of several hundred years?

The Distinction of Hatha Yoga

To distinguish Hatha Yoga from other sects, traditions and subgroups of spiritual methodology that existed at the time (Buddhist doctrine, Vedantic wisdom, Tantra, etc). it may be wise to evaluate what set it apart; at the same time, it may also be helpful to interpret where the similarities were.

In the earliest proto–Haṭha Yoga text, the Amṛtasiddhi, which was a Vajrayāna Buddhist scripture from the 11th century, we see the foundational technology laid out, which later evolved into Hatha Yoga.

Although it was not yet “called” Haṭha Yoga, we see the themes and specific concepts of: bindu preservation, kumbhaka, mudrā → immortality.

This framework, as it was depicted in the Amṛtasiddhi, was the first structured presentation of:

mahāmudrā – mahābandha – mahāvedha

This text clearly presented a technique → energetic effect → liberation formula.

“By the practice of the mudrā, the bindu is held steady;by the steadiness of bindu, the yogi attains immortality.” — Amṛtasiddhi 2.8-2.12

These frameworks formed the backbone of later Haṭha Yoga.

The Codification of Hatha Yoga

We then see a further codification of these spiritual methods in the Dattātreyayogaśāstra (c. 13th century) which was the first text to classify Haṭha Yoga as a distinct path and yet an essential part of the Supreme Path known as Raja Yoga. The “attainment of the Supreme” was possible via the four-fold means of yoga:

Mantra Yoga
Laya Yoga
Haṭha Yoga
Rāja Yoga

How Dattātreyayogaśāstra points to codification:

Gives a chaptered presentation of methods.
Defines Haṭha Yoga as a technology to attain Rāja Yoga.
Standardizes mudrā, prāṇāyāma, and internal practices.

“Through Haṭha Yoga the nāḍīs are purified.When the nāḍīs are purified, prāṇa enters the Suṣumṇā.When prāṇa enters Suṣumṇā, the mind becomes still.And when the mind is still, the yogin attains Rājayoga.” (86–89)

Important to note is that Hatha Yoga was seen as part of Raja Yoga, not necessarily an extension of but rather an elaboration of, in that specific techniques and instructions were given to lead one to the state of Rāja Yoga. These explanations and the necessary technical steps leading to this attainment were completely absent from prior texts. One might assume that Hatha Yoga and its codification fulfilled a need at the time, which was to bring some systematization to the spiritual technologies that existed back then. Perhaps times were similar back then to how they are today, in that knowledge of the Absolute exists (most ‘spiritually inclined’ individuals understand or intuit that we all emerge from One Source) … and yet this knowledge is unaccompanied by the substance, practice, or technical know-how necessary to bring one to experience the Supreme State. History does indeed repeat itself.

As such, we can only speculate based on the information & evidence available, and we leave it up to the reader to draw their own conclusions based on what is presented here.

Hatha Yoga and Rāja Yoga

At this point in our discussion it may be useful to back-track, briefly, to broaden the scope of our conversation and thought experiment.

We are attempting to understand the history and origin of Hatha Yoga, in order to understand its evolution into the modern day. For a more complete analysis we will want to examine from where Hatha Yoga came and it’s earlier influences. We have made mention to the Tantrik literature of the time, from which Hatha Yoga borrowed and incorporated certain aspects, such as the energetic anatomy of awakening via prana control and the arousal of kundalini… but the spiritual foundation lies even further back.

The Yoga Sūtras of Patañjali

Considered to be the bona fide, foundational text on Yoga, the Yoga Sūtras offered us a succinct and clear transmission related to what Yoga is , and the path to attain it. This became known as Rāja Yoga — the “Royal Path”.

Patañjali’s exposition on Yoga was unique and revolutionary in that, prior to his assertion via the Yoga Sūtras, there was no specific codification of Yoga. Yes, there were mentions to the concept of “yoga” but the spiritual technology leading to the attainment of the Supreme — via the pathway of meditation and absorption of energy inwardly — was either absent or incoherent from the existent scripture. The rise of Rāja Yoga out of the Vedic world indicated that, again, times had called for specific instructions related to this path.

One may find it interesting to note that the Sūtras explained none of the fire rites, mantras or sacrificial obligations that formed the basis for spiritual life as per the Vedas. This apparent omission presented a divergence from the ritual magic that was the dominant form of spiritual technology via the Vedic canon.

We can distinguish a clear line between the Vedas and Patanjali’s Yoga:

Vedic spirituality = ritual, fire sacrifice, cosmic order (ṛta)

Patañjali = inward renunciation and meditative discipline

The Yamas and the Niyamas

Generally speaking, the process of meditation upon the Supreme as the primary means to success in Yoga became central to the path of Rāja Yoga. Of course, this was “rounded out” via the integration of moral, ethical, and interpersonal frameworks such as the Yamas and the Niyamas, but it is important to note that these “obligations” (or yogic commandments) were in reference to the attainment of the Supreme. In other words, one might notice greater success in their endeavors of meditating if they stopped being an asshole in their daily life. This could be due to the fact that by adjusting our behavior to reflect a more integrated self — one that is indeed connected to and a complete version of the Whole, as the entire philosophy of Yoga suggests — will establish a mind that is more “pure”. This “pure” mind was considered sattvic in yogic terminology; a mind that was rendered sattvic could then reflect the Light of the One.

The rabbit hole of the Yamas and Niyamas is one that we can delve into for some time, but perhaps we can leave it at this: through the Yoga Sūtras we see the idea that through “right conduct” we can make ourselves fit to arrive at the gates of the Infinite — at the deepest recesses of our very own self. Without correct behavior, our mind is either incapable, or, has a very difficult time accessing these finer and subtler realms of consciousness.

The Integration of Rāja Yoga into Hatha Yoga

Then, around 1000 years or so after the Yoga Sūtras, we see the whispers of Hatha Yoga emerging: a breath-body-mind-energy based spiritual science that clearly outlined procedures that were preliminary to the final stage(s) of Yoga.

Even the earliest Haṭha Yoga texts (11th–12th century onward) depict the interconnection between Hatha and Rāja Yoga. Both systems share a fundamental premise inherited from Tantrik philosophy:

Mind (manas) is moved by prāṇa
Control of prāṇa leads to control of citta (mind-stuff)
When prāṇa enters suṣumnā, the mind becomes absorbed (samādhi)

This idea of the interconnection between mind and prāṇa is the philosophical bridge between what is considered to be “Classical Yoga” (Rāja Yoga) and Hatha Yoga.

We see this theme appear in the Amṛtasiddhi, Dattātreyayogaśāstra, and later reinforced through the seminal Hatha Yoga text, the Haṭha Yoga Pradīpikā.

“Where the prāṇa moves, there the mind moves;where the prāṇa is steady, the mind is steady.”(Haṭha Yoga Pradīpikā 2.2)

Essentially we see the teaching from the Yoga Sūtra 1.2 [yogas citta-vṛtti-nirodha] reformulated and re-developed in relationship to the physiology of nāḍīs, prāṇa, and bindu. That is to say that the definition of yoga as the “stilling of the fluctuations of the mind-stuff (citta-vṛtti-nirodha)” is expanded & clarified by offering the technical explanation of exactly how the life-energies are harnessed and channeled …. via the means of Hatha Yoga methodology.

Critics might argue that the pathway outlined for Rāja Yoga as per the Yoga Sūtras was and is sufficient for the final attainment of the goal: the eventual absorption into the Infinite and realization of the Self. And perhaps it is: for some people. The concept of “ripeness” applies here, in that certain ‘levels’ of spiritual teaching apply to different folks at different times on their spiritual journey. There may indeed be individuals who have a propensity for, or karmic pre-disposition towards, certain attainment or realization. In such cases sometimes all these people need are a pith teaching at the right moment, and kaboom. They’re off (or in). Teachings such as those found in Vedanta (literally: “the End of the wisdom of Vedas”) which point to Non-Duality are reserved for the few (rare) adept students which possess the necessary “ripeness” to pop off like a fruit from the vine of their karma into the vastness of Self-Realization. For the others? We might appreciate the directness of the revelation of these ancient sages and nod our heads in agreement, feeling an eternal truth pour through their words, and remain in an ocean of our own ignorance and self-delusion, never soaring the liberating heights of Consciousness promised through these scriptures.

Which gives credence to the methodologies of Hatha Yoga, as tools and activities which one could directly apply into their lives to purify the necessary energy channels for the attainment & Realization of the Self.

Furthermore, it has been implied that Hatha Yoga as a generalized spiritual system was seen to be inclusive of all types & varieties of practitioner. Barriers of caste and creed were largely eradicated in favor of a path that prioritized one’s devotion to practice beyond all else. The story of the Nath guru and a key character in the lore of Hatha Yoga comes to mind — Matsyendrenath. In this essay I will not go into detail of this story, but if you’d like to download the chapter in my book where I recount it, you can download that for free when you sign up for my book list on Tantrik Hatha Yoga here.

The yogi today might find these ideas and stories interesting in light of the recent rise of popularity of Yoga, as they tell tale of a common historical narrative. I’ll leave it up to the reader to draw their own conclusions around this…

Tantra and Hatha Yoga

What we see in Classical Pātañjala Yoga is that this yogic system was definitively non-Tantrik, in that there is:

No kuṇḍalinī
No nāḍī system
No mudrās
No bandhas
No prāṇa/bindu subtle body physiology

Then, Haṭha Yoga absorbed Patañjali’s mental discipline but placed it inside the Tantrik models of energy.

In other words: the energetic pathways utilized in Hatha Yoga were previously defined in Tantra, while the mental/philosophical framework was integrated from Rāja Yoga.

Thus:

Samādhi (Rāja Yoga)
is achieved through prāṇa, mudrā, kumbhaka, and awakening suṣumnā (Haṭha Yoga)

This is the key integration point between Rāja and Hatha Yoga, and the energetic bridge was made possible through the revelations into these underlying energies, revealed to us through various Tantrik sages.

Rāja Yoga integrated into Haṭha Yoga when Tantrik yogis adopted Patañjali’s samādhi as the ultimate goal, but used prāṇa, kuṇḍalinī, and mudrās as the practical method to reach it:

mahāmudrā
mahābandha
khecarīmudrā
mahāvedha
kumbhaka practices

These were (originally) Tantrik techniques designed to force prāṇa into suṣumnā, causing the Rāja Yoga state automatically.

Tantrik Concepts that were integrated into Hatha Yoga

Nāḍīs (energy channels)
Cakras (energy centers)
Kuṇḍalinī
Bindu (essence/nectar)
Suṣumnā activation
Prāṇa-vāyu model

These concepts are not from the Yoga Sūtras.They come from Kaula, Śākta, Śaiva, and Vajrayana Tantras.

Tantrik Texts which Hatha Yoga ‘borrowed’ terminology from:

Kubjikāmata Tantra (9th c.)
Śaradātilaka Tantra (11th c.)
Matsyendrasaṁhitā

These texts describe kuṇḍalinī rising through chakras and the binding of bindu.

There was also a borrowing of particular mudras:

Khecarīmudrā
Mahāmudrā
Mahābandha
Mahāvedha
Viparīta Karṇī
Yoni Mudrā

All of which appear in Tantrik scriptures before Haṭha Yoga texts.

The primary case we make to understanding the integration of Tantra with Hatha Yoga, and the subsequent conclusion that Hatha Yoga is & was largely based on prior Tantrik systems of thought, is this:

The very idea of awakening kuṇḍalinī is absent in Vedic, Upaniṣadic, and Classical Yoga Sūtra frameworks. However, this is central in Tantra. Haṭha texts explicitly adopt kuṇḍalinī as the main soteriological mechanism to awakening, and the very mechanism which leads to the final state of Rāja Yoga.

Classical Hatha Yoga

We’ve looked at the intersection of a few key spiritual systems — notably the Classical Yoga of Patañjali and the Tantras that followed — and how these schools of spiritual thought influenced and formed the core framework of what was to become Hatha Yoga. Yet there remains a period of about 500 years through which Hatha Yoga continued to develop, all the way up to the modern day with the “mainstream yoga” that we see today.

A compilation of Hatha Yoga methodology through the seminal text "Hatha Yoga Pradipika” occurred around 1450 AD. This particular codification of techniques might be considered a unique moment in the history of Hatha Yoga; it was this Hatha Yoga Pradipika which indicated a certain rise in the prominence of Hatha Yoga methodology. Else, a text of this level of depth and robustness related to Hatha Yoga may never have been considered important by the culture of the time. While much of what was disseminated through this scripture was borrowed directly from earlier sources, such as the texts mentioned earlier in this essay (Amrtasiddhi, Dattatreya Yoga Shastra, etc), it was an effort to consolidate and integrate all of the scattered teachings of Hatha Yoga into one place. In the medieval ages — the time of the authorship of Hatha Yoga Pradipika — access to information was, most likely, more difficult than it is today. Thus, we might assume that the process of integrating the various sources of Hatha Yoga in order to compile them into Hatha Yoga Pradipika was monumental effort. Hats off to Svatmarama, the text’s purported author. Scholars argue that this period — when Hatha Yoga Pradipika came into prominence — was THE period of “Classical Hatha Yoga”:

“Before the Haṭha Yoga Pradīpikā, haṭha methods appear across diverse tantric and ascetic sources, but there is no single, coherent tradition.”“Svātmārāma’s text synthesizes earlier teachings into a structured system … creating what later generations recognized as Haṭha Yoga.”

— James Mallinson, scholar, researcher and leading authority on traditional Hatha Yoga

“Prior to the fourteenth century, haṭha yoga is primarily defined by isolated techniques … It is with texts like the Haṭha Yoga Pradīpikā that we begin to see a unified system.”“The classical manuals systematize a curriculum and articulate a shared identity for practitioners.”

— Jason Birch, scholar, researcher and authority on traditional Hatha Yoga

“Haṭha yoga before the fifteenth century appears as an assortment of methods associated with tantra and asceticism; it becomes recognizable as a tradition primarily through the systematizing influence of texts such as the Haṭha Yoga Pradīpikā.”

— Mark Singleton, scholar, researcher and authority on traditional Hatha Yoga

“The practices that come to be associated with haṭha yoga arise in various tantric contexts; their later consolidation into a distinct tradition is a medieval development.”

— Alexis Sanderson, scholar and academic in the field of Shaiva Tantra

Before this period known as “Classical Hatha Yoga”, demarcated through the publication of the Hatha Yoga Pradipika, there is:

no unified curriculum
no consistent textual structure
no standardized sequence of āsana → prāṇāyāma → mudrā → samādhi
no “haṭha yoga” identity as a school

Svātmārāma’s Haṭha Yoga Pradīpikā is the key catalyst for this transformation.

From Traditional Hatha Yoga to Modern Day “Yoga”

The medieval period — from the 13th to the 16th centuries — Hatha Yoga rose into prominence, as a distinct school and deliberate methodology for awakening. As we saw earlier in the essay, this was considered the period of “Classical Hatha Yoga”. After the Hatha Yoga Pradipika, several texts appeared which continued to support the evolution and development of the science of Hatha Yoga. These texts*** contributed to the next phase of Hatha Yoga’s evolution — from about 1500 AD up until about 1850 AD — which was referred to as the era of “Early Modern Hatha Yoga”.

***Such as the: Śiva Saṁhitā, Gheraṇḍa Saṁhitā, Yogacintāmaṇi, Haṭharatnāvalī, Haṭha-Tattva-Kaumudī — all of which expanded on but also reinforced the original methodologies outlined in earlier Hatha Yoga texts (see the Bibliography).

In the late 1800s, due to British colonialism, Hatha Yoga was reformed and supposedly went “underground” due to pressure from colonial forces. Around this time, Hatha Yoga apparently came under the influence of multiple different physical disciplines including gymnastics, wrestling, and martial arts traditions, and Western culture began wiggling its way into the spiritual foundation of this ancient system. This set the stage for what was to come: “Modern Yoga”.

Modern Yoga

By the early 1900s the original form of Hatha Yoga had underwent some major changes; the practices that characterized traditional Hatha Yoga were largely being secreted away from the general public due to colonial pressure and cultural influences (see the Criminal Tribes Act and the work of David Gordon White: “Sinister Yogis”). However, Indian society and by extension the global community, was ripe for the next wave of yogic contributions. This is when we see the emergence of an entirely new timeline, pioneered through the likes of several prominent yoga masters & “influencers” (referenced in bold on the timeline below). These historical figures spearheaded a significant change for the Yoga scene; by reviving ancient yogic teachings and integrating them with the modern lifestyle, contemporary medical acumen and the ever-evolving sciences, the great tradition of Yoga was starting to see new life:

***note: I have simplified the timeline and have not included all contributions but only a few that were deemed important for the context of this essay:

1910s–1920s: THE YOGA REVIVAL BEGINS

Key figures: T. Krishnamacharya (Mysore Palace), Sivananda (Rishikesh), Kuvalayanda

1918 — T. Krishnamacharya begins advanced yogic studies in the Himalayas
1920 — Sivananda leaves medical practice, becomes a renunciate in Rishikesh
1924 — Kuvalayananda founds Kaivalyadhama Institute, begins scientific yoga research

1930s: THE MYSORE PALACE ERA — BIRTH OF MODERN POSTURAL YOGA

Key figures: K. Pattabhi Jois (Ashtanga Vinyasa Yoga), Indra Devi

1931 — Krishnamacharya invited by Mysore Maharaja to teach at the Mysore Palace
1934 — Krishnamacharya publishes Yoga Makaranda
1937 — K. Pattabhi Jois begins teaching at the Maharaja’s Sanskrit College (Mysore)
1938 — Indra Devi becomes Krishnamacharya’s student (first Western woman)

1940s: YOGA GOES GLOBAL

Key figures: K. Pattabhi Jois (Ashtanga Vinyasa Yoga), Indra Devi

1946 — Indra Devi opens Hollywood’s first yoga studio → yoga enters Western pop culture
1948 — Pattabhi Jois begins formalizing what becomes Ashtanga Vinyasa Yoga
1948 — Sivananda Saraswati founds the Divine Life Society

1950s: YOGA AS A GLOBAL MOVEMENT

Key figures: B.K.S. Iyengar

1954 — B.K.S. Iyengar publishes Light on Yoga (later, 1966 English edition transforms global yoga)
1956 — Indra Devi publishes Forever Young, Forever Healthy (international best-seller)

1960s–1970s: THE INTERNATIONAL EXPANSION

Key figures: Sivananda, Iyengar, Pattabhi Jois, Indra Devi

1960 — Iyengar Yoga expands into Europe/U.S.
1965 — Jois codifies the primary, intermediate, and advanced Ashtanga series
1969 — Indra Devi moves to Argentina → Latin American yoga wave
1970 — Sivananda centers begin spreading worldwide
1975 — Pattabhi Jois’s global teaching tour → Ashtanga becomes the base of Vinyasa flow

1980s–1990s: DIVERGENCE INTO MODERN SCHOOLS

Key figures: Sivananda, Iyengar, Pattabhi Jois

1980 — Iyengar Institute established in Pune
1984 — Pattabhi Jois opens Ashtanga Yoga Research Institute (Mysore)
1990s — Rise of Power Yoga, Vinyasa Flow, Yoga Therapy (all influenced by these earlier pioneers)

A general observation of the changing Yoga scene through the 20th century reveals that the practices begin to differ quite drastically from the methods proposed in original source materials to the tradition. Krishnamacharya alone was said to have known over 2000 asanas, although it seems unlikely that he ever taught that many to any one person. Though activities like maha-mudra or uddiyana bandha were touted as ultimate keys to yogic development, one might notice that traditional techniques such as these are rarely taught in yoga studios around the world. Regardless, the purely physical culture of yoga practice became far more pronounced, and as we saw with yoga’s rise in Western culture, people began associating it with health, fitness and even beauty. Just another example of how we as Westerner’s tend to cherry pick where it suits our fancy. The deeply conditioned colonial mind strikes again. However, perhaps it was exactly this that was needed from yoga.

Again, keep in mind that this timeline present a general overview of the gradual integration of yogic disciplines into modern culture. A critical analysis of the various streams of contribution mentioned, and others not included here, would require hours of additional research and interpretation. I’ll leave it up to the reader to draw their own conclusions and dive deeper into the rabbit’s hole as she/he sees fit.

Which brings us to….

2000s— Present: POST MODERN REVIVAL

Various scholars such as those mentioned (Mallinson, Birch, Singleton, Sanderson, and others omitted purely out of ignorance on my part as an amateur researcher) have contributed a great deal to our current understanding of Hatha Yoga as a traditional system of spiritual awakening. Perhaps more accurately, they each have illuminated the difficulty of arriving at any solid conclusions around Hatha Yoga as a singular, unified system. Rather, as researchers and scholars, their contributions have, in my opinion, opened the door for further dialogue. Certainly, this dialogue must include the original knowledge as it has been passed down, yes, AND we must consider the evolving times in which we are now living.

At the same time that the Yoga industry exploded in popularity from 2000 onwards, in which yoga more-or-less evolved from a niche hobby to a global fitness fad — and I like to think on some level a spiritual revolution — more and more research has been coming out in support of both the traditional wisdom of Yoga (as per the likes of scholars & academics), and its integration into modern science (through researchers and scientists).

For example, recent research in fields such as mind-body medicine (psycho-neuro-immunology), somatic psychology, psychophysiology, the neuroscience of interoception, fascia & biomechanics, and more are all paving the way for an entirely new understanding around the function and benefit of Yoga practice. Through the help of modern science and our most sophisticated instruments for attaining data, different pieces of the puzzle are beginning to fit together. Perhaps we are merely learning what we’ve known all along…

If these past two decades have revealed anything, it is that we are in a rapidly changing environment. Despite the constant change, the eternal wisdom science of Yoga as a pathway to liberation and freedom from suffering has remained.

What’s Next?

Whilst it may be true that Yoga has grown into a global trend, with a reported 300 million practitioners worldwide as of 2023 , a whopping 10% of the American population practicing, and an increase in popularity by 63.8% between 2010 and 2021… something may still be missing (10% of yogis experience pain following a yoga session.)

What is it that is missing?

As the texts suggest, the key to success on the path is practice. And it’s not just any “practice” these texts are referring to. If their assertions are to be accepted as true — in terms of the great experiment of applied yogic discipline — then there is a particular path that has been given. A path that specifically deals with energy through the means of pranayama; pranayama which, as per yogic wisdom, becomes available through the correct application of bandha, mudra, kriya, and asana. These four — bandha, mudra, kriya and asana — were the tools for the job, if “the job” was the withdrawal and centralization of the life-force. The texts have made this quite clear. Of course, if this is NOT the destination, then mileage may vary….

What about "Yoga Therapy”?

This essay would be sorely lacking in its depth if we failed to acknowledge the numerous other benefits of Yoga. Regardless of one’s orientation on the path of Yoga (whether he/she is motivated by the result of awakening kundalini, or is desirous of other results) the physical, psychological, energetic and spiritual benefits of Yoga have proven themselves over time. While we should not dismiss the validity of Yoga — specifically the mind-body-breath-energy based practices of Hatha Yoga — as a practical means for bringing balance, health and radiance to the individual, the information presented here is meant to help clarify the depth and scope of traditional practice.

At the same time, we must not omit the fact that the concept of yogacikitsā — literally, “yoga therapy” — existed before Hatha Yoga emerged. We see in a Śaiva text the Dharmaputrikā (10th–11th century) present an entire chapter dedicated to this yogacikitsā “which describes ailments caused by the practice of yoga, and how to treat these disorders with further yogic techniques” (for further reading) . From this evidence we might conclude that, on some level, yogic techniques were acknowledged for their health-giving properties and not merely the spiritual liberation that they promised.

However, the line becomes blurred when attempting to create any clear distinctions between health and spiritual liberation. Instead of drawing hasty conclusions, we might notice that in more recent years, there was a shift in emphasis towards the more physical aspects of yoga. We see this through the likes of the Ghosh College of Yoga and Physical Culture in Calcutta (established in 1923) and Yogendra’s Yoga Institute in Mumbai. Was this because physical culture and the conditioning related to body-image has evolved over the centuries? Was it because the needs of the modern human have changed to be something different than they were back in the pre-colonial days of Classical Hatha Yoga?

Conclusions

If we look at the modern yoga scene, the practices of postural and breath-based practice only vaguely resemble their original form as Hatha Yoga. We can only speculate as to why this is. Despite this discrepancy, more and more people are discovering the value & benefit of practicing some form of mind-body-breath-energy discipline, and if they are practicing “Yoga”, it is probable that these practices stem from traditional Hatha Yoga.

For whatever reason, the practices have evolved. This does not mean that the original teachings are defunct — rather, human innovation has continued to amend and expand on these ancient traditions. Keep in mind that the Yoga Sūtras existed for around 1000 years before body-mind-breath based practices (Hatha) were added to expand on the spiritual science of Yoga. This evolution of yogic culture back then may be being mirrored today.

If practitioners are sincerely interested in the original forms of mind-body-breath-energy discipline that was and is known as traditional Hatha Yoga, then it is entirely possible that this particular path will continue to evolve through us. However, if the original forms are lost and watered down to a point in which they no longer carry the essence of the path, then a new system might be emerging.

My speculation is that both of these are happening simultaneously: one on hand, traditional methods are being preserved by some practitioners & teachers, and a wholly new school of physical discipline is being introduced. And through this process, an exchange of entirely new information is taking place. In other words, evolution is happening. Only time will tell where this might go.

In whichever way that we analyze the information or history on the subject, it seems true to state that the teachings of Yoga remain as they have for centuries, as guiding stars of wisdom for the sincere seeker on the Path of Light. While we might make a case for the “dilution” of practices & teachings today, this is deemed irrelevant by the practitioner, for despite this so-called “dilution” or the “watering down” of yoga practice, the teachings still exist in their original form for any who might seek them out. It does not hurt that, along the way to spiritual liberation, the body and mind are made healthier through the application of physical methods. No matter what ‘form’ or ‘style’ someone practices, various benefits may result. However, practitioners of yoga must remain honest with themselves: “what am I doing, and why?”. Only then can the eternal wisdom of Yoga as a pathway for the Realization of the Self be preserved. Otherwise, we might descend into the self-serving chaos of glorified gymnastics and contortionism and convince ourselves (and others) that this is “Yoga”. Then the blind will lead the blind and we’ll go nowhere.

“Those who remain in ignorance… are like the blind being led by the blind.” Muṇḍaka Upaniṣad 1.2.12

“Those who dwell in ignorance think themselves wise; they revolve helplessly like the blind.” Katha Upaniṣad 1.2.24

“Without knowledge there is no liberation… yoga is the means to liberation.” Yogayājñavalkya 1.6–7