The Yoga Tradition Read online

  © Copyright 1998, 2001, 2008 by Georg Feuerstein

  All Rights Reserved

  No part of this book may be reproduced in any manner for public or private use without the written permission of the publisher, except in cases of quotes used in reviews.

  Cover design: Kim Johansen

  Design and Layout: Visual Perspectives, Phoenix, Arizona

  The Library of Congress originally catalogued this publication as:

  Feuerstein, Georg.

  The yoga tradition / Georg Feuerstein

  p. cm.

  Includes bibliographical references and index.

  ISBN: 978-1-938043-04-8

  1. Yoga. I. Title.

  B132.T6F489 199898-23466

  181’.45—dc21CIP

  Thirteen Digit ISBN: 978-1-890772-18-5

  New Foreword by Subhash Kak

  This book was printed in the U.S.A. on recycled, acid-free paper using soy ink.

  HOHM PRESS

  PO Box 2501

  Prescott, Arizona 86302

  800-381-2700

  http://www.hohmpress.com

  Select other books by Georg Feuerstein

  Yoga Morality (Hohm Press, 2007)

  Holy Madness (Hohm Press, rev. ed. 2007)

  The Yoga Tradition (Hohm Press, 2d ed. 2001)

  The Deeper Dimension of Yoga (Shambhala Publications, 2003)

  The Shambhala Encyclopedia of Yoga (Shambhala Publications, 2000)

  Tantra: The Path of Ecstasy (Shambhala Publications, 1998)

  The Teachings of Yoga (Shambhala Publications, 1997)

  The Shambhala Guide to Yoga (Shambhala Publications, 1996)

  Lucid Waking (Inner Traditions, 1997)

  The Philosophy of Classical Yoga Lucid Waking (Inner Traditions, repr. 1996)

  The Yoga-Sûtra ofPatanjali (Inner Traditions, repr. 1989)

  Transparent Leaves From the Tree of Life: Metaphysical Poems (Traditional Yoga Studies, 2007)

  Aha! Reflections on the Meaning of Everything (Traditional Yoga Studies, 2007)

  Green Yoga (Traditional Yoga Studies, 2007)

  The Lost Teachings of Yoga (Sounds True, 2003) [6 CDs]

  Yoga Gems (Bantam Books, 2002)

  In Search of the Cradle of Civilization, coauthored with Subhash Kak and David Frawley (Quest Books, 2d ed. 2001)

  The Mystery of Light (Integral Publishing, 1998)

  Wholeness or Transcendence? (Larson Publications, 1992)

  Blessing by Sri Satguru Sivaya Subramuniyaswami

  Foreword by Subhash Kak

  Preface

  Acknowledgments

  Transliteration and Pronunciation of Sanskrit Words

  Introduction: The Impulse Toward Transcendence

  PART ONE: FOUNDATIONS

  Chapter 1: Building Blocks

  I. The Essence of Yoga

  II. What’s in a Name?—The Term Yoga

  III. Degrees of Self-Transcendence—The Practitioner (Yogin or Yoginî)

  IV. Guiding Light—The Teacher

  Source Reading 1: Dakshinamûrti-Stotra

  V. Learning Beyond the Self—The Disciple

  VI. Giving Birth to a New Identity—Initiation

  VII. Crazy Wisdom and Crazy Adepts

  Source Reading 2: Siddha-Siddhânta-Paddhati (Selection)

  Chapter 2: The Wheel of Yoga

  I. Overview

  II. Râja-Yoga-—The Resplendent Yoga of Spiritual Kings

  III. Hatha-Yoga—Cultivating an Adamantine Body

  IV. Jnâna-Yoga—Seeing with the Eye of Wisdom

  Source Reading 3: Amrita-Bindu-Upanishad

  V. Bhakti-Yoga—The Self-Transcending Power of Love

  Source Reading 4: Bhakti-Sûtra of Nârada

  VI. Karma-Yoga—Freedom in Action

  VII. Mantra-Yoga—Sound as a Vehicle of Transcendence

  VIII. Laya-Yoga—Dissolving the Universe

  IX. Integral Yoga—A Modem Synthesis

  Chapter 3: Yoga and Other Hindu Traditions

  I. A Bird’s-Eye View of the Cultural History of India

  II. The Glow of Psychic Power—Yoga and Asceticism

  III. Delight in Nothing—Yoga and the Way of Renunciation

  IV. Yoga and Hindu Philosophy

  V. Yoga, yur-Veda, and Siddha Medicine

  VI. Yoga and Hindu Religion

  PART TWO: PRE-CLASSICAL YOGA

  Chapter 4: Yoga in Ancient Times

  I. History for Self-Understanding

  II. From Shamanism to Yoga

  III. Yoga and the Enigmatic Indus-Sârasvatî Civilization

  IV. Sacrifice and Meditation—The Ritual Yoga of the Rig-Veda Source Reading 5: Rig-Veda (Selection)

  V. Spells of Transcendence—The Magical Yoga of the Atharva-Veda Source Reading 6: Atharva-Veda (Selection)

  VI. The Mysterious Vrâtya Brotherhoods

  Chapter 5: The Whispered Wisdom of the Early Upanishads

  I. Overview

  II. The Brihad-ranyaka-Upanishad

  III. The Chândogya-Upanishad

  IV. The Taittirîya-Upanishad

  V. Other Ancient Upanishads

  VI. The Early Yoga-Upanishads

  Chapter 6: Jaina Yoga: The Teachings of the Victorious Ford-Makers

  I. Historical Overview

  II. The Sacred Literature of Jainism

  III. The Path of Purification

  Source Reading 7: Yoga-Drishti-Samuccaya (Selection)

  Chapter 7: Yoga in Buddhism

  I. The Birth and Evolution of Buddhism

  II. The Great Teaching of the Small Vehicle—Hînayâna Buddhism

  III. The Yogic Path of Hînayâna Buddhism

  IV. Wisdom and Compassion—The Great Idealism of Mahâyâna Buddhism

  Source Reading 8: Prajnâ-Pâramitâ-Hridaya-Sûtra

  Source Reading 9: Mahâyâna-Vimshaka of Nâgârjuna

  V. The Jewel in the Lotus—Vajrayâna (Tantric) Buddhism

  Chapter 8: The Flowering of Yoga

  I. Overview

  II. Heroism, Purity, and Asceticism—The Râmâyana of Vâlmîki

  III. Immortality on the Battlefield—The Mahâbhârata Epic

  IV. The Bhagavad-Gîtâ—Jewel of the Mahâbhârata

  Source Reading 10: Bhagavad-Gîtâ (Selection)

  V. The Yogic Teachings of the Anu-Gîtâ

  VI. The Liberating Gospels of the Mahâbhârata Epic—The Moksha-Dharma

  Source Reading 11: Moksha-Dharma (Selection)

  VII. The Sixfold Yoga of the Maitrâyanîya-Upanishad

  VIII. The Intangible Yoga of the Mândûkya-Upanishad

  IX. Morality and Spirituality—Pre-Classical Yoga in the Ethical-Legal Literature

  PART THREE: CLASSICAL YOGA

  Chapter 9: The History and Literature of Pâtanjala-Yoga

  I Patanjali—Philosopher and Yogin

  II The Codification of Wisdom—The Yoga-Sûtra

  Source Reading 12: Yoga-Sûtra of Patanjali

  IV. The Elaboration of Wisdom—The Commentarial Literature

  Chapter 10: The Philosophy and Practice of Pâtanjala-Yoga

  I. The Chain of Being—Self and World from Patanjali’s Perspective

  II. The Eight Limbs of the Path of Self-Transcendence

  III. Liberation

  PART FOUR: POST-CLASSICAL YOGA

  Chapter 11: The Nondualist Approach to God Among the Shiva Worshipers

  I. Overview

  II. The Left-Hand Followers of Shiva—“Skull-Bearers,” “Phallus-Wearers,” and Other Ascetics

  III. The Power of Love—The Shiva Worshipers of the North

  Source Reading 13: Shiva-Sûtra of Vasugupta

  IV. For the Love of God—The Shiva Worshipers o
f the South

  Chapter 12: The Vedântic Approach to God Among the Vishnu Worshipers

  I. God is Love: The Vishnu Worshipers of the North and the South

  II. The lvârs

  III. The Bhâgavata-Purâna

  Source Reading 14: Uddhâva-Gîtâ (Selection)

  IV. The Gîtâ-Govinda

  V. The Bhakti-Yoga of the Vaishnava Preceptors

  VI. Jnânadeva and Other Saints of Maharashtra

  VII. The Minstrel-Saints of Medieval Bengal

  VIII. Popular Love Mysticism of the North

  Chapter 13: Yoga and Yogins in the Purânas

  I. The Naked Ascetic

  II. Yogic Teachings in the Purânic Encyclopedias

  Source Reading 15: Mârkandeya-Purâna (Selection)

  Chapter 14: The Yogic Idealism of the Yoga-Vâsishtha

  I. Overview

  II. Mind Only—The Idealistic Approach

  III. The Yogic Path

  Source Reading 16: Yoga-Vâsishtha (Selection)

  Chapter 15: God, Visions, and Power: The Yoga-Upanishads

  I. Overview

  II. Sounding Out the Absolute

  Source Reading 17: Amrita-Nâda-Bindu-Upanishad

  III. Sound, Breath, and Transcendence

  IV. Photistic Yoga

  Source Reading 18: Advaya-Târaka-Upanishad

  V. Cutting Through the Knots of Ordinary Awareness

  Source Reading 19: Kshurikâ-Upanishad

  VI. Bodily Transmutation—The Upanishads of Hatha-Yoga

  Chapter 16: Yoga in Sikhism

  I. Overview

  II. The Yoga of Unity

  III. Yoga in Contemporary Sikhism

  PART FIVE: POWER AND TRANSCENDENCE IN TANTRISM

  Chapter 17: The Esotericism of Medieval Tantra-Yoga

  I. Bodily Pleasure and Spiritual Bliss—The Advent of Tantra

  II. The Hidden Reality

  III. Tantric Ritual Practice

  IV. The Magic of Powers

  Source Reading 20: Kula-Arnava-Tantra (Selection)

  Chapter 18: Yoga as Spiritual Alchemy: The Philosophy and Practice of Hatha-Yoga

  I. The Enlightenment of the Body—The Origins of Hatha-Yoga

  II. Walking the Razor’s Edge—The Hatha-Yogic Path

  III. The Literature of Hatha-Yoga

  Source Reading 21: Goraksha-Paddhati

  Epilogue

  Notes

  Chronology

  Glossary of Key Terms

  Select Bibliography

  Addendum to Select Bibliography

  Addendum on Green Yoga

  Index

  About the Author

  by the late Sri Satguru Subramuniyaswami

  Jagadacharya of the Nandinatha Sampradayas

  Kailâsa Parampara Guru Mahasannidhânam

  This book, The Yoga Tradition, is a mature rendering of Yoga, unlike other books in that, without submitting to the pitfalls of exclusivity, it preserves a deeply Hindu perspective. It outlines the end of the path as well as the path itself. While others see in Yoga a thousand techniques to be practiced and perfected toward a lofty spiritual attainment, Dr. Feuerstein intuits the Indian rishis’ revelation that it is not something we do but something we become and are. Yoga without the yogi’s all-comprehending consciousness is like the sun without heat and light. As the subject matter in this book is documented according to tradition—remembering that tradition is the best of the past that has been preserved—we can assure ourselves that the advice and guidance here has been most useful to our forefathers, theirs, and the many generations that preceded them for thousands of years.

  We are most happy to give blessings from this and inner worlds to Georg Feuerstein for a long life, that he may enjoy the four purusharthas, “human goals,” of dharma, wealth, pleasure, and liberation as a fulfillment of his personal quest.

  I am delighted to write this foreword to the new edition of The Yoga Tradition. Georg Feuerstein is the world’s foremost interpreter of Yoga, and his many books have guided hundreds of thousands around the world for over thirty years. This book is his crowning achievement for it gathers his many unique insights in one place. It is especially noteworthy because of its comprehensiveness, translations of original source materials, and positioning of Yoga’s many paths in a historical sweep.

  We live in an age of unparalleled prosperity and anxiety. The words of the Roman poet Lucretius are quite apt for these times: “From the midst of the fountain of delights rises something bitter that chokes them all amongst the flowers.” The machines to whose rhythms we are required to adjust at workplace and home alienate us from our spirit. It is no wonder that many start believing that they are no different from these machines. Taking the self to be no more than the body, they see happiness coming only from sensations and acquisitions.

  We need a salve that would put us in touch with our spirit, and Yoga does precisely that. Gently, it prepares the body by means of the âsanas for the much harder mastery of the mind. Yoga as the union of the body and the spirit leads one to freedom, compassion and harmony.

  Yoga is part of the larger tradition of the Veda whose central focus is self-knowledge. According to it, the view that we are only our physical selves is not only incorrect but source of our misery. Once we know our true nature, we become capable of experiencing the most wonderful happiness.

  Faith and knowledge are two poles to which we are alternately attracted. Although the two appear to be opposite each other, an underpinning of faith is required in Yoga as well. But the faith of Yoga is not dogma, but rather the faith in the process of self-transformation, the proof of which the Yogic practitioner will find in his life.

  The gaze of the Yoga practitioner opens up the world of the unconscious that lies below the conscious mind like the underside of an iceberg. The unconscious mind is not only complex, it has the capacity to sew together the paradoxical polarities of our ordinary cognitions. According to Yoga, the mind is like an inverted tree: the conscious mind has access to just the flowers and the leaves, but beyond it lies the mighty trunk that extends as far as one can imagine.

  Yoga accepts deep connections linking the outer and the inner worlds and all beings. The struggle between knowledge and faith does not only play out at the individual level, it also has informed different periods of history. This is seen in the recurring syntheses of the preceding opposite views at different levels, which in our own times is reflected in the importance of an ecological view of the world. We are part of the web of life not only in the biological sense but in a deeper spiritual sense. We are here for a specific reason; each one of us has a unique destiny. It is when we fail to reach our promise that we suffer from physical and mental pain.

  Georg Feuerstein is an extraordinary scholar with deep personal insights arising out of long spiritual practice who is at equal ease with contemporary social and scientific theories of reality. This has provided him with a rare insight into the unfolding events of our times, and also has allowed him to relate Yoga to other contemporary strivings for self-knowledge.

  The Yoga Tradition not only presents the techniques of Yoga that, if followed properly, lead to self-transfor- mation and transcendence; it also shines light on the historical and cultural backdrop against which many diverse yogic paths have arisen. Yoga remains the most comprehensive tradition of self-transformation in the world and it is as relevant now as it was when it arose several thousand years ago.

  Subhash Kak

  Department of Computer Science

  Oklahoma State University at Stillwater

  Dr. Subhash Kak has made major contributions to both electrical engineering!computer science and Indian philosophy. As a scientist he has worked in information theory, neural networks, quantum information processing, and history and philosophy of science. He recently resolved the so-called “twin paradox,” which was first formulated by Albert Einstein more than a century ago. As an Indologist he has investigated the Indus script, Indian astron
omy and mathematics, and the Indo-Aryan problem. He is the author of a number of seminal publications, including Patanjali and Cognitive Science, The Astronomical Code of the Rigveda, The Asvamedha: The Rite and Its Logic, and The Architecture of Knowledge; Quantum Mechanics, Neuroscience, Computers and Consciousness. He also has coauthored with Georg Feuerstein and David Frawley the book In Search of the Cradle of Civilization.

  My first encounter with India’s spiritual heritage occurred on my fourteenth birthday when I was given a copy, in German, of Paul Brunton’s A Search in Secret India. I have since come to regard Brunton—or “PB” as his students came to call him—as one of the finest Western mystics of this century. He certainly ranks among the pioneers of the East-West dialogue, and his writings have been widely influential. Brunton, who died in 1971, still has much to teach those of us who are walking on the razor-edged path. Apart from his books, the posthumously published sixteen volumes of his Notebooks are a veritable treasure chest for spiritual seekers.

  I still vividly remember the yearning I experienced when reading about Brunton’s remarkable encounter with Sri Râmana Maharshi, the great sage of Tiruvannâmalai in South India, whose spontaneous and effortless enlightenment at the age of sixteen became an archetypal symbol for me. I dreamed of abandoning school, which I found utterly boring, to follow in the footsteps of the great saints and Self-realizers of India. My concerned and well- meaning parents had a different idea.

  So it was not until 1965, when I was eighteen, that I encountered the spirit of India more concretely in the person of a Hindu swami who was making headlines in Europe for his astounding physical feats. He was able to bear the weight of a steamroller on his chest, pull a loaded wagon with his long hair, and stop his pulse at will. While I was duly impressed by these spectacular abilities, they fascinated me far less than the secret behind all this physical prowess. I sensed that the mind, or consciousness, was the key not only to such astonishing abilities but, more importantly, to lasting happiness.

  I felt mysteriously attracted to this latter-day miracle worker with an impressive physique and a great deal of charisma. I found a way of making contact with him and ended up as his disciple. In the year I spent with him at his hermitage in the Black Forest, Germany, I learned a great deal about Hatha-Yoga, but more about the need for self-discipline and persistence. In the middle of winter, my teacher had me move into a sparsely furnished room without carpet or wallpaper and with a broken window that I was not to repair. In the early morning, I was expected to break the ice in the well and wash myself outdoors. I quickly learned that in order to keep warm and well, I had to stay active and do a lot of breathing. It was all rather exhilarating.