”Is Yoga political?” This question was recently asked by Kino McGregor in a Threads post. There were over 60 comments to the post. Let’s explore this question and some of the responses.
What kind of question is this?
First, what kind of question is this, and how should we go about answering Kino’s question? We first need to clarify what is meant by “political “and by “Yoga.” Politics relates to governance, power distribution, and decision-making in society and between people. Defining “Yoga” is a bit more complex. One approach might be to ask people what they think Yoga is, tally up their answers and decide that the majority opinion is correct. If we did that, We would probably find that most people see Yoga as a self-care practice focused on postures. The conclusion would then be that Yoga is not political since postural self-care is not about power distribution. A lot of the commenters in Kino’s post side with this view, with some even arguing that Yoga is inherently spiritual and should remain separate from politics, for example:
The issue with this approach is that it treats a philosophical question as if it can be answered by popular opinion and peoples’ beliefs. This answer is likely to change given time and place, depending on current trends. For instance you will get a different response to the question “What is Yoga?” if you asked it in New Delhi in 1900 compared to asking it in Los Angeles in 2024. Similarly if we asked ‘What is Christianity?’ by polling Christian nationalists; we would get a very different answer than if we asked Mormons. A more rigorous way to define Christianity would be to derive it from its foundational texts, such as the New Testament.
Many commenters assumed that Yoga is whatever one believes it to be – one even said “Yoga can be anything that you need.” The problem with this view is that it relies on interpretation – explaining what something is based on one’s beliefs. The more rigorous approach is explication where we use reason to clarify and explore the options. I will apply this method to understand what Yoga really is.
What do the Yoga Sutras say?
As we’ve seen, to evaluate whether Yoga is political, we cannot rely on a popular definition of Yoga. Rather, we should turn to its fundamental texts, which are the Yoga Sutras (YS) and the Bhagavad Gita. The section of the Yoga Sutras which address our relationships with others are the Yamas (in the middle of the second chapter). These are the universal obligations to be followed by all people – especially by those who consider themselves yoga practitioners (YS 2.31).
So, what are the Yamas and why are they considered political? In summary the five Yamas ask us to disrupt systemic harm (ahimsa) which reveals the truth (satya) of ensuring that people are not deprived of their needs (asteya), while respecting their personal boundaries (brahmacharya) without hoarding (aparigraha). This framework extends beyond individual practice. It addresses societal structures and power dynamics between people and groups.
Gandhi’s mass movement of civil disobedience is a powerful example of the Yamas in action. Through peaceful protests, his followers in India exposed the exploitation inherent in British colonialism. Additionally, the Yamas have economic implications, particularly with the principle of non-hoarding, which speaks to how resources should be distributed in society.
A historical instance where the Yamas were NOT observed is the “40 acres and a mule” policy proposed after the American Civil War. The plan was to take land from former slave owners and give it to freed slaves. However, after Lincoln was assassinated in 1865, Andrew Johnson became president. He went easy on the former slave owners and shut down the idea, arguing that private property was too important to meddle with. Had this policy been implemented—and had the principles of Yoga, such as non-greed (aparigraha), been applied—we might have seen a significant reduction in the racial wealth gap and a different trajectory for the civil rights movement in America.
So, according to Patanjali’s Yoga Sutra, Yoga is unambiguously political.
Is Yoga above Politics?
These historical examples highlight the Yamas’ political nature, yet many comments on Kino’s post reflect a misunderstanding of Yoga’s essence:
Let’s unpack some of these comments. One assumption is that overt political expression is not in line with Yoga because it would cause suffering or be disturbing. But practicing the Yamas is not about reducing suffering – that’s the focus of Buddhism. Disrupting systemic harm (ahimsa) can at times involve a lot of suffering, as seen in the Allies’ efforts to fight the forces of fascism in World War II.
Choosing not to engage in politics is a political decision because it lets things stay as they are, supporting the unjust status quo. When a commenter in Kino’s post says “Yoga is above politics,” they are essentially saying they’re fine with the current situation and don’t want to change it. In the Bhagavad Gita, Krishna, the ideal of a yogi, criticizes this kind of thinking, telling Arjuna that avoiding action is a way of avoiding responsibility and the consequences of his past actions.
Moreover, when people say that “Yoga is about union” and argue that political action is inherently divisive, and thus not yogic, they overlook a critical point. The idea of prioritizing harmony within a community is often used as a reason to perpetuate injustice. It silences dissent, helps maintain the status quo, and elevates comfort over justice. This misconception stems from interpreting the root of the sanskrit word yoga – yuj – to mean union. However, yuj is more accurately translated as “yoke”, referring to the yoking or control of our minds (see Sutra 1.2). The Yoga Sutras are not primarily concerned with community harmony; that focus is more aligned with the ideas of Plato and Aristotle.
How can we practice the Yamas?
Understanding the political dimensions of yoga is one thing, but how do we put these principles into practice in our daily lives? To embody ahimsa (non-violence), we can dismantle systems of harm through criminal justice reform, anti domestic violence efforts, and opposing unjust wars. Satya (truthfulness) calls us to counter misinformation and address issues like racial inequality and climate change. Practicing asteya (non-stealing) involves advocating for universal access to healthcare, education, and housing. Brahmacharya (respecting boundaries) supports consent and protects marginalized rights, ensuring our actions respect others’ autonomy. Finally, aparigraha (non-hoarding) urges us to reduce overconsumption, promote environmental sustainability, and advocate for wealth redistribution.
Ultimately, practicing the Yamas requires action, and a reasonable reading of the Yoga Sutras reveals that yoga is inherently political. As Yoga practitioners, we are called to use our power to progress towards a world where all can live in accordance with the Yamas.
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