Christian Mysticism and Yoga

[PearlSeeker]

The Goal

The goal of Christian mysticism is union with God. The process of transformation is called deification or theosis (from “Deus” or “Theos” – words for God). In Christianity God is the ultimate reality and Creator. He has active and personal relationship with humans. Essential in Christian understanding is love and grace. Man is not alone in the process of transformation. God’s grace is active all the way - it encourages, supports and crowns with success. This cooperation is called synergy. Theosis and synergism is mainly the teaching of Catholic and Orthodox Christian tradition.

Patanjali was the first to systematize yogic practices and teachings. Thus his Yoga Sutras became the fundamental writing in Yoga. The first chapter of Patanjali’s book is about Samadhi - the goal of Yoga. The goal is to reach the state of pure awareness (the eternal true Self). Yoga is based on Samkhya philosophical school. It’s a dualistic philosophy. There are two ultimate realities: Prakrti (changing material reality) and Purusha (unchanging spiritual reality). According to this philosophy there is no God. On the other hand, the Yogis say there is God: »There is one Soul separate from all other souls, and He is the eternal Master of all creation, the Ever Free, the Teacher of all teachers.” (Vivekananda’s commentary). Patanjali also mentions Isvara but this concept of God is impersonal and is meant only as a useful object of meditation.


The Means

In Christian tradition there is a classical division of the mystic path into three ways (the triple way): purgation, illumination and union. The beginning (purgative) way is aimed at moral perfection (virtues) and apatheia (dispassion; in Yoga this is called vairagya). It consists of ascetic practices (askesis in Greek means “training” or “practice”), discipline, removing distractions and attachments that keep a person from being centered in God.

In Patanjali’s eight limb system yamas and niyamas (restraints and observances) are also preliminary requirements to meditative practice.

There is also a Christian mystical tradition called hesychasm (hesychia means stillness) that includes also physical exercises but they are advised to be used only by advanced and under the personal guidance of an experienced spiritual guide (starets). That’s why written descriptions usually don’t disclose much detail. The techniques are not obligatory for all and they are used only as an aid and preparation for prayer. An example from Philokalia (a collection of hesychastic writings):

“You know that our breathing is the inhaling and exhaling of air. The organ that serves for this is the lungs that lie round the heart, so that the air passing through them thereby envelops the heart. Thus breathing is a natural way to the heart. And so, having collected your mind within you, lead it into the channel of breathing through which air reaches the heart and, together with this inhaled air, drive your mind to descend into the heart and to remain there.” (Nicephorus the Solitary)

In Yoga we have also asana (posture) and pranayama (breathing techniques) although Patanjali didn’t elaborate much on it. The physical techniques were used as an aid to concentration.

To be continued…

 

[pearl]

“You know that our breathing is the inhaling and exhaling of air. The organ that serves for this is the lungs that lie round the heart, so that the air passing through them thereby envelops the heart. Thus breathing is a natural way to the heart. And so, having collected your mind within you, lead it into the channel of breathing through which air reaches the heart and, together with this inhaled air, drive your mind to descend into the heart and to remain there.” (Nicephorus the Solitary)

Prayer is to be more from the heart than the head, the sooner it gets away from the head and from thinking the more profitable it is likely to become.

 

[sun rise]

Though the details might vary, the goal and much of the means is the same as all (religious) rivers lead to the One Sea.

 

[PearlSeeker]

Though the details might vary, the goal and much of the means is the same as all (religious) rivers lead to the One Sea.

"This utilitarian reading of god denies agency to god for it is the yogi who acts to save himself using a model of god. As a model of meditation, īśvara does not need to act on behalf of the meditator. He does not even need to exist. Patañjali states that īśvara does exist as a special puruṣa but whether or not he does is irrelevant to the yogi. This is very different from an active god who saves his devotee through divine grace."

(God in Patañjali’s Yoga Sūtra – enigmatic.yoga)

 

[PearlSeeker]

Some additional info from Internet Encyclopedia of Philosophy | An encyclopedia of philosophy articles written by professional philosophers.:

From these we can conclude that Patañjali is definitely promoting a degree of theistic practice in the Yoga Sūtras. Although in the first context, Ῑśvarapraṇidhāna, devotional surrender to God, is optional as a means of attaining samādhi, Patañjali does direct six sūtras to Ῑśvara, which is not insignificant given the frugality of his sūtras. This devotional surrender is not optional in the second context, kriyā yoga. Since it is likewise not optional in the third context as a niyama, which is a prerequisite to meditational yoga, Patañjali seems to be requiring that all aspiring yogīs be devotionally oriented in the preparatory stages to the higher goals of Yoga and, while in the higher, more meditational stages of practice they may shift their meditational focus of concentration to other objects – even, ultimately, to any object of their pleasing (I.39) – they would best be advised to retain Ῑśvara as object thereafter, since this “special puruṣa” can bestow perfection of samādhi which other objects cannot (II.45).
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This sounds similar to grace and dialogic realtionship with God in Christianity. I don't know...

 

[PearlSeeker]

“The Settling of the Mind Into Silence” — How a Definition of Yoga also Defines All Forms of Contemplation