Espejo Sideral

Mankind’s search for meaning (p. xv-xxx)

There is a deeply rooted human urge to find meaning in life, to transcend ordinary consciousness and connect to a larger Reality. It has been given different names, but spiritual traditions agree that this Reality has the following characteristics (pp. xxv-xxvi): (i) it is one and it pervades the whole universe; (ii) it transcends ordinary reality, language and even the human mind; (iii) it is the most desirable of all possible values. Additionally, many traditions consider it to be a blissful reality, which is a state of realization rather than an extraordinary experience.

Yoga as a uniquely Indian path (pp. xv-xxx)

Feuerstein calls Yogins the “sacred technicians of India”, since they have extensively analyzed and experimented with the psychospiritual possibilities of human nature, ultimately transcending ordinary consciousness and realizing their identity with the Ground of Being. In Sri Aurobindo’s words, “Life is a form of veiled Consciousness” (pp. xxvi), and liberation from conditioned existence and suffering is considered the final goal of human evolution. The Indian conception of the Divine is different from the deistic notions of the Abrahamic religions, since God is not conceived as a distinct personality, but rather as the all-pervading and Transcendent Reality (pp. xxvi).

The Indian “models of reality” recognize levels of existence beyond the understanding of the human mind, and their theories of knowledge and of being (epistemology and ontology, respectively) seem to be closer to modern scientific research, even if they are more intuitive than their analytical western counterparts (pp. xxix). In contrast to the materialistic dualism which dominates western thought, some Indian Spiritual traditions reject the subject-object dichotomy and state that consciousness can and should be focused inward to transcend the mind (pp. xxix). However, it must be noted that some Buddhist and Tantric traditions have maintained that the Ultimate Reality is not only perceived within, but also in the conditioned world (pp. xxix).

– Discussion point: there is a marked contemporary tendency to equate modern theoretical physics and recent developments in quantum mechanics to ancient Asian conceptions of the universe. However, scientists have exposed the mistakes of some of these broad statements. For example, renowned physicists Bruce Rosenblum and Fred Kuttner refer to this topic in their book “Quantum Enigma: Physics encounters consciousness” (Oxford University Press, 2011).

“Caution” regarding yoga in the modern world 

In the XX century, Jung warned that adopting eastern ideas and lifestyles without integrating them on a deeper level results in simple outward displays of exoticism and role-playing (p. xxx). We must be careful when assimilating these traditions into our psychological and cultural background, to avoid falling into commercial traps or leading inauthentic lives (p. xxx).

Nowadays, spirituality has become a commodity and Feuerstein states that a good criterion to identify genuine liberation teachings is the fact that they usually entail long-term discipline and dedication to metaphysical techniques of self-transformation (p. xxx). Furthermore, Feuerstein lucidly argues that anyone who wishes to reject any of the insights or goals of India’s spiritual traditions of transcending the ego-self, must do so based on direct experience and diligent practice (p. xvii).

– Discussion point: modern western though frequently dismisses spiritual practices and experiences as mere superstition. However, yoga traditions openly call for direct perception through spiritual practice. How compatible is this approach with the dominant epistemological empiricism? Should the “variability” of results in spiritual practices between individuals lead us to deny any epistemological value to yoga practices? Interesting parallels to the medical field could be drawn.

– Discussion point: in many Indian spiritual schools, sadhana or spiritual practice is referred to as a “razor edge path”, an expression that emphasizes the discipline and the attitude of wholehearted devotion required to attain the ultimate state (p. xxx). Some modern spiritual teachers say that enlightenment is “right here” and that there is no need to devote oneself to any practices. Why are different approaches useful to different practiotiners?

What is yoga

The term comes from the verbal root yuj (to yoke), but yoga has extremely varied connotations. In Bhagavad Gita it is defined as skill in action, performing one’s work without seeking reward and approaching life with an attitude of equanimity (p. 7). Feuerstein defines yoga more broadly as an “enormous body of spiritual values, attitudes, precepts, and techniques that have been developed in India over at least five millennia” (p. 6).

Feuerstein concludes that, even though yoga is incredibly multi-faceted, there is a common concern with “Samadhi”, a stable state of being or consciousness considered to be ecstatic (p. 6). The word yoga is used to describe both the technique of achieving such goal, as well as the result of absorption or concentration on the Supreme (p. 6).

From this point of view, Feuerstein argues that the purpose of the authentic yoga is liberation (Mukti or Moksha), the permanent experience of the blissful state of Samadhi (p. 5). The techniques by which Samadhi is to be attained, and even the interpretation of this state vary (p. 3). It is particularly important to point out that the idea of union of the individual self (jivatman) to the Universal Self (Paramatman) is not universal to all schools. This conception is especially characteristic of Advaita Vedanta, a nondualist school of Indian thought that originated with the Upanishads (p. 4). These scriptures focus on meditation practices as the means to achieve absorption into the Ultimate reality that pervades and transcends the universe. The other five orthodox schools of Indian thought are Mimamsa, Nyaya, Vaisheshika, Samhkya and (classical) Yoga (p. 6). 

The Yoga Sutras, composed by the sage Patanjali in the 2^nd century c.e., mark the birth of Classical Yoga (p. 4). In contrast to Advaita Vedanta, Patanjali’s work is characterized by a dualist ontology: Purusha or Spirit is considered separate from Prakriti or cosmos (p. 4). Deep concentration is prescribed to directly perceive each person’s representation of the Transcendental reality. Once a stable state of consciousness is attained, the transcendental witness beyond the mind manifests (p. 5).

The Yogin is a practitioner of yoga, either a novice, an advanced student, a realized adept or a master. Several phases of spiritual maturation have been described in Indian scriptures, ranging from simple interest in spiritual life to self-realization (p. 7). In contrast, the modern term “yogist” refers to one who is primarily interested in the physical aspect of yoga, instead of yoga as a discipline of self-realization (p. 8)

Initiation and the role of the Guru

Yoga is an esoteric tradition of a marked initiatory nature. The teachings and guidance of an experienced Master are usually considered essential (p. 9). It is particularly important to seek a teacher who has had direct realizations, ideally one who has attained the final goal of liberation (p. 9). Feuerstein boldly states that yoga is not a self-taught discipline, in contrast to what he terms the popularized forms of western “pop yoga” (pp. 8-9).

The secrets one must learn from the master cannot all be expressed in words (p. 9). The transference of spiritual energy, which is central to initiation, provides a basic intuition of the Self that serves as the essential base for sadhana (p. 9). This initiatory structure is very ancient, and it presupposed a period of study at the service of a teacher, which traditionally occurred in one’s youth (pp. 9-10).

The Guru, the “weighty one” or the “dispeller of darkness” (p. 11), carefully chose his disciples, observing if they were ready for the great sacrifice of surrendering their ego-self (p. 14). Only then would they be considered “adequate vessels” for the Guru’s transmission of spiritual power. The scriptures strictly advised not to waste the sacred teachings on unsuitable disciples, since the knowledge could eventually do them harm or be misused (p. 17). Discipline, as well as willingness to venerate and serve the Guru were considered a fundamental trait of disciples (p. 15). After some time had passed, the disciple (now called antevasin) could serve his teacher more closely, thus absorbing the psycho spiritual energy. Subsequently, when the disciple was finally considered ready, diksha or formal spiritual initiation could take place (p. 16).

Initiation may only be given by a fully enlightened adept in order to be effective (p. 16). Through initiation, a sort of baptism, the bodily, mental and spiritual constitution of the disciple is transformed by the teacher’s concentrated spiritual power (shaktipata) (p. 16). Initiation creates a sacred and eternal bond between the Guru and the disciple, by which the disciple becomes part of the Guru’s lineage (parampara), if he sincerely is dedicated to the spiritual path (p. 17). 

Without initiation, the disciple would lack the basic perception that the true nature of the whole cosmos is psychospiritual energy or consciousness (p. 17). There are many types of initiation, both in form and in their effects on the disciple. However, they all should detonate a sort of “spiritual crisis”, which opens the disciple’s eyes to the obstacles that perpetuate his state of ignorance and hinder his transformational process (p. 19).

The Guru is not central to all schools of yoga, but respect for the teacher is always emphasized (p. 15). The nature of the relationship to the Guru progresses from exoteric or external in a student, to a more esoteric link in the disciple. Eventually, the advanced disciple or the devotee realizes that the Guru is a spiritual reality (p. 15).

– Discussion point: has the role of the Guru changed in the information age, when knowledge of spiritual practices circulates more or less freely? Is the Guru even more important to help the disciple “discern the wheat from the chaff”? Do the dangers of careless practice of some spiritual techniques make the guidance of the Guru as important now as it was in the past?

– Discussion point: is it ethically correct to charge money to share these sacred teachings? Would the answer change if the money is not for the teacher’s personal profit of the teacher but rather a donation for spreading the teachings?  

Crazy Wisdom

“Crazy wisdom” is seldom recognized by the spiritual orthodoxy since it employs unconventional and often irreligious means to raise spiritual awareness in the disciple and common people (p. 19). Crazy adepts have often been suppressed in many parts of the world because they are frequently offensive, but holy madmen have been accepted as valid manifestations of spirituality in Tibet and India (such as the Tibetan Lama Myonpa and the Indian Avadhuta) (p. 19). Some of these holy men incarnated the tantric axiom of enlightenment coexisting with enjoyment (nirvana is samsara). Milarepa is an example of the Tibetan holy madman, who gave “sexual initiation” to many women (p. 21), and Dattatreya (perhaps a mythological figure) is well-known in the Indian tradition (pp. 22-23).

– Discussion point: Feuerstein asks if this ancient way of teaching is still useful and morally acceptable today, but one could question if some of its more unethical (and not just eccentric) manifestations were acceptable even in the past.

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Feuerstein, Georg. The Yoga Tradition, Hohm Press, 2008, pp. 1-25.