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Torah and Yoga, a Proper View
by Ariel Bar Tzadok
Copyright © 2015 by Ariel Bar Tzadok. All rights reserved.
This essay is divided into the following sections:
1. Essential Torah Principles
2. Halakha – Jewish law
3. Idolatry
4. Hatha Yoga
5. Aum (Om)
6. Chakras
7. General Conclusions – Elements of Culture
Note: Before I address actual Judaic concerns with regards to Yoga and Hinduism, it is
important for me to first lay down specific principles of Torah that must be
understood prior to our review of this topic.
Essential Torah Principles
The religion of Judaism is not defined by popular opinion, nor is it defined by
uneducated opinion, or personal opinion, no matter how impressive that opinion
may appear.
Judaism is defined by the Torah. Judaism embraces the Torah as the Word of God.
According to the Zohar, the Torah is an expression of God Himself, and one with Him.
The Talmud states that one of God's many Names is Emet, truth. So, God is truth and
Torah is truth. Therefore, whatever is true is Torah, whatever is true is related to
God.
Torah must be understood within the nature of the exploration and pursuit of what
is definably and verifiably true. In this pursuit, opinions do not count for much.
Truth will speak for itself, and Judaism will embrace truth as the essence of both
Torah and the Divine. Judaism is emphatic that truth and wisdom is to be learned
from all sources.
The many religions of the world share a single common factor. There seems to be
both an individual, cultural, or national element to the faith, and underlying it, there
is a universal, collective element that is applicable to all humanity. The pursuit of
truth, therefore, takes us on the journey of discovery to delve into the sacred beliefs
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of the many peoples of the world, to penetrate them seeking their inner essence, and
then exposing this inner essence, this universal truth, to the world.
Truth is truth, and truth is Torah, therefore Torah truths are to be found in every
religion everywhere, for Torah itself, stripped of its pshat (superficial coat) also
reveals universal principles applicable to all humanity.
When a follower of Judaism explores other religions, the surface divergences are
obvious and plentiful. Yet, superficialities do not tell the proper story, they do not
reveal the true face hidden beneath layers of culture.
True Torah seeks true understandings.
Universal Torah seeks universal
understanding. Therefore, face values are quickly ignored, and the exploration of
the depths begin. With the exploration of depth comes the discovery of truth.
The truth is that God speaks to all nations, each in their own language, each in the
context of their own culture. God places the seeds of His truth in all the world's
religions. They can be discovered and exposed to all who seek them in truth. The
Kabbalah considers this pursuit one of the elemental important missions of
humanity, to seek out the fallen sparks, and to redeem what the Kabbalists call the
exiled Torah. This is a message also clearly proclaimed by the Biblical prophets
themselves.
Practitioners of any specific religion are immersed in the culture, traditions, and
beliefs of that path, which have developed over many centuries. Religions sink into
the collective mindset of a culture and people, and often become synonymous with
it. This is merely a psychological truth.
People adapt to their environment, and these adaptations build upon one another.
Shared experiences over generations reinforce the common bond. This is how
religions become distinct, separate, and unique. The diversification of religion,
because religion is a product of the human mind, parallels the diversification of
species, the likes of which is studied in evolution.
Essentially, evolution is true, one thing does evolve out of another, and into
something else. Cultures and religions are always growing and evolving. This is how
religions diversify and break away and distance themselves from the underlying
singular truth underlying all. The underlying truth of which I speak is not a
theological statement, a dogma, or doctrine. Rather, the universal truth at the
source of all religions is the human psyche, the mind, or the soul. Essentially, we are
all human beings, and thus share a common psychological ancestry.
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Penetrating beneath the superficial diversities of the religious cultures and doctrines
of the world, there does exist the common human factor. This is what Judaism would
call, the universal Torah. This concept is not unique. Many other religions equally
embrace it, and of course, call it by a name more suitable to themselves.
The bottom line is that we are all human beings. We all come from the same source.
We all diversify from the same singularity. Being that this is so, when we penetrate
beneath surfaces of religion, it should not surprise us that we find similar ideas,
beliefs, and/or spiritual experiences. Similarities are to be expected.
Some similarities are significant, others may not be. Similarity of words does not
necessarily mean that the meanings of those words are similar. This lack of
compatible meaning however does not stop those who want meaning to be there.
And thus the process of merging and evolution continue.
Halakha-Jewish Law
The religion of Judaism, like every other religion, has set boundaries and parameters,
which define it. Granted, religious evolution changes these boundaries and
parameters on a regular basis. Nevertheless, the core foundations are maintained,
even though they become subject to often variant interpretations.
For centuries, in order for Jewish communal leaders to maintain a semblance of
continuity and homogeneity, they sought to control public behavior. Their purpose
was simple, to get the Jewish community to live faithfully in accordance to Torah
Law. In order to accomplish this, the leaders developed a system of communal
standards, and called it “the way to go.” We know this today as Halakha, popularly
referred to as Jewish “law.”
Halakha, as any educated member of the practicing Jewish community can say, is not
monolithic. Halakha is rather diverse, and includes within it various opinions and
practices, some that actually contradict one another. Yet, all forms of authoritative
Halakha are within the greater context acceptable, each in its own time, and each in
its own place. This is why Judaism has so many different religious communities, each
practicing their own form of Halakha.
Halakha is the opinion of the communal leader who expresses it. No communal leader
has any divine authority. All he has is authority in the eyes of those who embrace him
and accept his words as authoritative. Again, this is why there are so many divergent
views. As with physical evolution, this variety of various streams only makes for a
stronger combination. As Darwin, wisely noted, the strong survive. As this is true in the
world of nature, so too is this true in the world of ideas, beliefs, and human psychology.
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Some Halakha has passed the test of time, and others have not. One can study the
history of Judaism to discover this. Halakha flows like a river. This flow of
continuity, and the streams that branch off from it are called in Hebrew, the
Mesorah. This is what defines Judaism and Jewish law.
Now, one may ask, where is the truth of Torah in all this? That is just it. The truth of
Torah is itself diversified. And like I have been saying, not only is diversified Torah
to be found in the variant forms of Judaism, the elements of Torah that are universal
in nature are to be found everywhere where there is a thinking human mind.
With these understandings of Torah, Judaism, and Halakha, I can now address an
issue of Jewish law, this being the topic of Yoga and its practices. In order to
properly answer a question, we must first format it correctly. Being that there are
many forms of Yoga, and many practices therein, I will only cover a brief selection. I
will format a number of different inquiries and explore each one separately.
Idolatry
First, let us begin with a basic Torah law. Torah law prohibits the practice of
idolatry. This is specifically defined as the worship of any God or god, other than
YHWH, the God of Israel. It also prohibits the worship, subservience, or solicitation
of support from any spiritual entity (angel, demigod, daemon, or deva).
The first question to ask is can a practitioner of Judaism, who wishes to remain
faithful to one's practice, involve oneself in the religious studies or practices of
another religion? The answer should be simple. As long as Jewish law does not
prohibit a thing, then the said thing is not forbidden. Jewish law prohibits the
worship of anything other than YHWH. One's interest in another religion, the study
of its beliefs and teachings, and many of its practices may not, in any way, bring one
into violation of the law. Therefore, what is not forbidden, is essentially permitted.
This is the law.
Now, let us proceed to discuss racism and chauvinism, a terrible problem that seems
to infect almost all religions equally. Religions have become very childlike, with the
immature attitude of “my religion is better than your religion.” In such a case of
competition, one religion often maligns and disparages the religions of others. While
this may not exactly be done by religious leaders, or condoned in religious texts,
nevertheless, many of the rank and file, whose religion is more cultural than
spiritual, will cling to superficial religious identification, and strongly resist anything
that is not culturally the same. This explains why there is so much hostility
emanating from many religions towards others.
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Judaism over the last two centuries has lost almost all of its experiential spirituality.
The religion has become extremely academic and cerebral. This has led many to be
turned off to its teachings. Many young seekers have turned towards eastern
religion because of the predominant teachings about spiritual experiences,
meditation and the like, that offer something much deeper than does modern
standard superficial Judaism.
Needless to say this attraction, and the loss of many youth to non-Jewish culture, has
angered and alarmed many a religious leader. More often than not no such leader
expresses concern about the individual's spiritual needs or very valid spiritual thirst.
More often than not no such leader seeks to bless the seeker, encouraging them to
find truth and happiness, in whatever form that may take. On the contrary, the
religious leaders interpret the loss of the young as an attack on their religion, one to
which they must respond.
The nature of the response is to malign any cultural expression that they consider
not to be Jewish. In response to the interpreted attack, many of these religious
leaders will put forward their opinions that essentially forbid the permitted, and
justify their views, by saying that it is for the good of the lost souls. While we may or
may not be sympathetic to the views of these religious leaders, we do understand
that they are stretching the interpretations of Jewish law and Halakha beyond the
point of acceptability. This is not right.
Hatha Yoga
Under Jewish law one is not supposed to worship the gods of others. Is a practicing
Jew worshiping a Hindu god, when one is practicing Hatha Yoga specifically as an
exercise of stretching and bodily movements performed for health purposes? Is
there any intent on behalf of the practitioner to worship a Hindu god, and to
intentionally violate a fundamental law of Judaism? Judging from the many Jewish
practitioners of Yoga with whom I have had contact over many years, I would say
certainly not!
Granted, there are Jewish individuals who have cast aside their Judaism in favor of
the practices of Hinduism. There are other Jews who maintain some form of Jewish
identity while at the same time embracing Hindu practices regardless of whether or
not Jewish law accepts them. These practices place these Jews at odds with the
written word of Halakha.
If, however, such an embrace makes a Jew to become a better human being than does
the practice of his/her native Judaism, then I remain silent. God is the only judge of
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the human soul. God knows an individual's true intent. Sometimes the presentation
of Judaism at the hands of its present leaders have turned people away from Judaism,
and into the arms of other religions. Under such circumstances who can blame
individual Jews who have been pushed away from their own religion but have found
wisdom and fulfillment discovering the universal truths as expressed in another.
Remember, we cannot judge anything superficially. We must explore and discover
the true underlying psychological realities. Intent, in Judaism means almost
everything. Therefore, intent must first be scrutinized before a decision can be made
whether or not to say someone is in actual violation of an aspect of the law. For
example, if one violates the Sabbath, but did not know that it was the Sabbath, or did
not know that the behavior in question was a violation of the Sabbath, the individual
in question is exempt from Biblical punishment because he/she did not intend to
violate the Sabbath. There are numerous examples in Judaism similar to this one.
All religions, as we know use symbolism to express deeper psychological content.
Just as there are different peoples and cultures, so too are there different symbolisms
and metaphors used to describe deeper psychological experiences. As any
professional in the field of psychology will attest, symbols in dreams and visions are
not literal, each image has to be interpreted with the context of the individual. This
psychological reality was well known even in ancient times, and is recorded in the
Talmud. Indeed, even Sigmund Freud has commented positively on Jewish dream
interpretations, and their psychological insights.
When one religion expresses a concept or idea in the form of a color or an image, this
is not an expression of anything spiritual outside of its foundation in the human
mind, in other words it is a psychological symbol. As such, to look at the symbol, be
it a color, an image or an icon, and to interpret it objectively as meaning this or that
in all cases, violates the fundamental principles of psychology. This also contradicts
the dream interpretation guidelines recorded in the Talmud (Berakhot).
Essentially, a symbol, color, or icon in one culture can have one meaning, with an
entirely different symbolic understanding in another culture. To impose the
meanings and interpretations of one culture on to another (to interpret the symbols
of one religion by another's definition) is like trying to slip a shoe on a hand, and
wonder why it does not fit. It is not supposed to fit. If one religious culture thinks
blue is good, and another thinks that blue is bad, these understandings have nothing
to do with the color blue itself, rather there is only a different in interpretations
based upon cultural diversity.
Therefore, if a Jewish teacher expresses an opinion about an aspect of an eastern
religion that is based upon a superficial view of their symbolisms, one should in no
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way consider this to be a statement that Judaism itself endorses. As we have said
above, everyone is entitled his or her opinion, however shallow and wrong it may be.
But such an opinion, even if popularly embraced does not become Halakha, and
certainly does not reflect either Judaism or Torah.
Expressions of superficiality, without a depth of true understanding only expose the
author of such sentiments to be lacking of education and insight. Just because
someone looks and acts religious does not make that one a religious authority, no
matter how many holy books he can quote and misunderstand.
In conclusion of this topic, Hatha Yoga, in its present form of physical exercise, is far
removed from being an expression of spiritual devotion or deity worship within
Hinduism. Even though many of the forms may have originated within a context to
express worship, being that these concepts are so far removed from today's practice,
it is, as if, the exercise forms have become sanitized. This concept is well embraced in
Jewish law, specifically with regards to the dietary laws of kashrut. Therefore, there
is no prohibition for a practicing Jew to also exercise using Hatha Yoga.
If however, any of the exercise postures include the chanting of a Sanskrit word, that
word should be investigated to ascertain its true meaning, content, and intent. If the
word is a cultural expression of a universal principle then the principle can be
chanted and intended, outside of its original linguistic, cultural context.
All one has to do is change the actual word and instead recite or chant the archetype
as it is presented in the Judaic tradition. Judaism prohibits the chanting or recitation
of the names or words used in association with the gods, devas, or spiritual beings of
other cultures. Universality, however, wins out over cultural limitations. This is an
application of the Kabbalistic concept called Tikkun (rectification), and Aliyat
HaNitzotzot (elevating the fallen sparks).
Hatha Yoga itself has succumb to religious evolution. In its present western guise of
exercise, it is no longer an expression of religious Hindu worship. Hatha Yoga today
has become a universal form of exercise, which everyone can practice, regardless of
their individual religious faiths. The original spiritual forms of Hatha Yoga are still
to be found, and those who wish to practice this or any other form of Hinduism as
their path to God should seek out a proper Hindu cleric to instruct them.
Speaking about spiritual evolution, there is now available an interesting yoga guide
book called, Torah Yoga, by Diane Bloomfield. She has taken classic yoga postures
and applied to them Jewish wisdom lessons. It is an interesting blend of yogic
physical exercises and classical Jewish ethics. Ms. Bloomfield's spiritual insights are
culled from classical Jewish texts, including the Zohar and Kabbalah. For those
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seeking guidance in a blended Torah/Yoga tradition that remains squarely founded
in Judaism, Ms. Bloomfield's book might be of value.
Aum (Om)
I have been asked to comment on the famous Hindu expression, Aum (Om).
Specifically, I have been asked is this Aum one of the Jewish Names of God, and is it
permissible under Torah law for a practicing Jew to chant it, or use it in meditation
in a similar way that it is used in the Hindu tradition.
Number 30 of the 72 triad Name of God found in Kabbalistic tradition is the (Hebrew)
letter combination Alef, Vav, Mem. Together, these can be pronounced to form the
sound Aum (Om). However, anyone with actual knowledge of the meaning of this
Triad Name, and its technical workings, knows that the three letters in question are
pronounced not as Aum, but rather as Ah'Wah'Meh.
The sound component of the Name is used as part of a greater chant that includes
intertwining these three letters with the Name YHWH thus creating a longer chanted
word (specifically, Yo'Ah'Hey'Wah'Wah'Meh'Hey). This “Name” is then projected
into lower manifestation through three angels, whose names begin with the letters
Alef, Vav, Mem (Ashafiel, Wanangdiel, Mime'el).
In Hinduism, Aum (Om) is a mystical sound. “Hindus believe that as creation began, the
divine, all-encompassing consciousness took the form of the first and original vibration
manifesting as sound "OM” (Wikipedia.com). This Hindu insight would ascribe to this
sound a meaning and content not found in its Jewish counterpart. The fact that the
three letters in Judaism are pronounced differently than in the Hindu indicate this.
It should be no surprise that Hinduism and Judaism growing and evolving
independently of one another should have evolved different ways of expressing
universal concepts. At the surface of superficial religion, such differences may
indeed appear contradictory. However, a deeper investigation is required.
Upon investigation one may discover that two superficial, even contrary symbols,
may indeed be pointing to the same universal, psychological human truth. Then
again, this is not always the case. Each individual must do his/her own research to
ascertain which elements of exploration and discovery one will feel right with, and
comfortable.
Herein lies a significant psychological dilemma. Symbols, sounds, meditations,
chants, and all other forms of spiritual expression have usually developed within
their own unique cultural environment. To extract a symbol, sound, meditation,
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chant, or other form of spiritual expression from its cultural origins is a
psychologically difficult thing to do.
Symbols and metaphors are not clear-cut. Symbols and metaphors are deeply
attached to their cultural points of origin. While each symbol and metaphor may
very well have its universal meaning, nevertheless its specific cultural form is still
very much attached to its culture (and religion) of origin.
For a practitioner of one religion to attempt to embrace the sacred symbols of
another religion may lead to a psychological dilemma of cross-cultural archetypal
contradictions. In other words, combining two symbols together that were never
originally together, (even in spite of a common underlying universal theme) may
cause a loss, and weakening of spiritual focus. In other words, one cannot be two
things at once. Those who try to do so end up creating something new, a synthesis,
that is neither the original one or the other. Religions have evolved like this over
centuries.
Can a practicing Jew meditate upon or chant the sound Aum (Om) as a Name of God?
According to Torah, Aum is not a Name of God, and should therefore not be
interpreted as one. Can one recite or chant Aum as a sacred sound, without
intending it to be a Name of God? If one's intent is to embrace a Hindu expression of
spirituality, and to imbue it with Jewish meaning, this is not a mixture that Judaism
can endorse. Judaism is not very tolerant of embracing cultural spiritual expressions
from other faiths.
“Om or Aum is of paramount importance in Hinduism. This symbol is a sacred syllable
representing Brahman, the impersonal Absolute of Hinduism — omnipotent, omnipresent, and
the source of all manifest existence. Brahman, in itself, is incomprehensible; so a symbol
becomes mandatory to help us realize the Unknowable. Om, therefore, represents both the
unmanifest (nirguna) and manifest (saguna) aspects of God.”
http://hinduism.about.com/od/omaum/a/meaningofom.htm
If Om represents God, in any aspect, then while this expression is fine and good for
the practitioners of Hinduism, such an expression is not in alignment with the
practice of Torah Judaism. The second of the Ten Commandments states, “you shall
have no other gods upon My Face.” This literally means that one may not refer to God
by any name or conceive of any form, or image, other than that expressed in the
Torah itself. Om might be a good symbol with profound meaning, but its origins and
applications are subjective to its culture. Regardless of spiritual evolution, the
Jewish culture and Jewish law will not accept such a graft from outside itself.
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“The name of the gods of others you shall not mention; it shall not be heard through your
mouth” (Ex 23:13). To mention Om as a form of spiritual expression, meditation, or
worship would put the practicing Jew in violation of this Biblical law. Therefore, a
practicing Jew would be in violation of Judaism if such a one chanted Om in the
traditional Hindu fashion. While this practice is to be praised for practitioners of
Hinduism, practitioners of Judaism are obligated by their religion to practice within
the exclusive parameters of their own faith.
Although the meditative or chanting applications of Om may not coincide with
Judaism, this does not mean that the academic study of what it represents should be
in any way eschewed. Seeking universal foundations between all the world's
religions should be one of each religions greatest efforts and goals. In light of this we
can now turn to the discussion of chakras.
Chakras
It is wrong to comment on chakras without first giving them a proper definition.
The following is from Wikipedia.com. “Chakras are energy points... in the subtle body.
Chakras are part of the subtle body, not the physical body, and as such are the meeting points
of the subtle (non-physical) energy channels called nadiis. Nadiis are channels in the subtle
body through which the life force... energy moves. Various scriptural texts and teachings
present a different number of chakras. There are many chakras in the subtle human body
according to the tantric texts, but there are seven chakras that are considered to be the most
important ones.”
Kabbalistic Judaism also acknowledges the existence of the subtle body. Rabbi Hayim
Vital, the redactor of the Ari'zal system of theoretical Kabbalah often refers to it as
the Haluka d'Rabbanan. The above definition sounds almost identical to the
Kabbalah. Seven is a very important number in Kabbalah and refers to the seven
lower sefirot. Many have already noticed this, and there is no shortage of literature,
writers, and believers who embrace chakras and sefirot as being one and the same. I,
however, have not jumped on this bandwagon. I still say, “not so fast.” We need to
delve a little deeper before we draw any conclusions.
Human energetics is not a new concept, it has been around for millennia and is
embraced by most cultures around the world. Qi is the Chinese name for this energy.
The apparent similar name for this energy in Hebrew would be either Nefesh or
Ruah. In the Sanskrit it is called Prana, and this brings us to our discussion of
chakras. Again, I am required to define terms before I can comment on them.
“Prana is the vital life force of God that exists all over the universe. Prana is an ancient word
that has been used in the east for the energy/spirit of God. It is also known as Chi-Qi in the
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Orient.” (http://www.soulprana.com/what-is-prana.html). If this definition of Prana is
accurate, and that it is the “energy/spirit of God,” then the Hebrew equivalent of this
would be called the Kavod (glory) of HaShem, or the Shekhina (Divine Presence).
Many fundamentalists, who may also be racists, may also be appalled to consider
that the energy of God, holy in Judaism, might be equated to something outside of
the limited framework of Jewish theology. Yet such negative sentiments only reveal
the limited education of those who raise such objections.
After all, energy is energy, and Torah and Judaism are emphatic about monotheism.
There is only One God, author and source of all. There is no separate force of evil.
Everything emanates from YHWH, the Creator. This is clearly stated in Isaiah 45:7,
that God is the Creator of light and darkness, good and evil. Even Hinduism
acknowledges the ultimate reality of their being only One true God.
A proper understanding of the Torah's teachings about the ultimate universal
Singularity is the very foundation of Judaism. It is summed up in the Hebrew term
“Ayn Ohd M'L'vado” (there is nothing else but God). Unfortunately, today the
concept of dualism is most prominent, even if it is not recognized or acknowledged
as such. Many religious Jews misunderstand the Kabbalistic references to the two
universal forces, the good (sitra d'kedusha) and evil (sitra ahra). Many misinterpret
these references to be literal, and to be referring to actualities in the physical
universe. In truth, these Kabbalistic references are referring to states of mind and
consciousness. Hinduism also has its own version of these states, and refers to them
in its own indigenous way.
There is no actual spiritual war in the universe. Such a struggle exists only within
the human heart, and mind. Our perceptions of duality create the duality which we
see. God is the Creator of all, and source of all. Everything exists to serve to ultimate
Singular purpose. Everything equally is a tool in the Hands of God.
Nefesh/Qi/Prana, or whatever other name one may call it is understood to be the
life-force energy. This generic, pseudo-scientific force is most likely what is referred
to as the fifth element/prima-matter, the Hiyuli, spoken of by the ancient Greeks.
Some of the classical Rabbis adopted this Greek understanding, and incorporated it
into their commentaries on the Torah.
This fifth element life-force energy is the source of human sentience and
consciousness. As such the life-force energy is the power of mind, thought, will and
being, all rolled up into one. The life-force energy permeates the physical body, and
is called the soul.
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The life-force energy is accessed through the mind, and thus meditation systems
have been developed to access this interior reality of our human existence. This is
why psychology and spirituality overlap one another. Essentially, they are one and
the same thing. Religion should be a branch of psychology, with all religious
dogmas, doctrines, and theologies being subject to psychoanalysis.
In this light we can conclude that Prana, Qi and Nefesh are all referring to one and
the same concept, this being something inherently human, biological, and
psychological. As such, a discussion of this life-force energy is no longer one within
the domain of religious theory or philosophy, but rather in the realm of the reality of
our human experience.
Meditating upon life-force energy, regardless of its subjective cultural expression
should therefore not be considered a religious problem. Does this mean then that
chakras, represented by Prana and Sefirot, represented by Shefa (radiance, the
specific term used in Kabbalistic meditation to refer to this energy) are
interchangeable forms of visualization and meditation? After all, if we are dealing
with the same underlying reality, what difference does it make in what form it
manifests?
Forms do matter. Forms are the archetypes of the collective unconscious. Forms
have developed and evolved over millennia and are unique to the culture and
context of their creation. While we are all human beings, and while we all wear
clothing of one kind or another, not all clothing is interchangeable. Not all garments
of clothings can be worn by everyone, everywhere. Garments are not like this, and
neither are the garments for psychological or energetic realities.
Cultural expressions resonate within the minds and souls of peoples of that culture.
Therefore, with regards to practice, one should stay true to the traditions of one's
origins. One's soul will be most at home in this respect. However, this does not
mean that the meditative systems visualized by others (Hindu or otherwise) are any
less valid forms of expression.
Indeed, these other systems may have more detail to offer than do their Jewish
counterparts.
This is true, and therefore, every Jewish seeker of deeper
understandings of body energetics has learned great wisdom from eastern teachings.
This has been true throughout the centuries, with many classical Jewish communal
leaders, and Kabbalists benefiting from their exposure to oriental teachings. In light
of my personal growth and expanded learning I find myself in the position of having
to retract an opinion that I expressed many years ago.
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In 2001, I wrote a book titled Torat HaKabbalah. In it I erroneously referred to the
“Chakra System used in Avodah Zarah” and the “true klipah source of this Chakra system.”
I then proceeded to basically describe the Chakras based upon my limited
understanding of them at that time (2001). I wrote (Chapter 9, page 62), “this Chakras
system speaks for itself that it comes from the side of the fallen vessels. For as the Kabbalists
know, all sefirot are organized into the three columns of right, left, and center. The Chakras,
however, are all in a straight line, just like the vessels of the fallen kings of the Nikudim.
Thus, the source of the Chakra system is from the fallen kings and the realms of darkness and
evil.”
It is amazing what one can learn when one puts one's mind to it. Yet, when one
learns new things, one must have the courage to admit that previously held ideas
and beliefs were wrong, based as they were on insufficient data. I must now retract
my words that I wrote in in 2001, in my Torat HaKabbalah (quoted above). What I
said was based on limited knowledge, and a superficial understanding of the
material. Chakras are far more involved than what I initially thought.
With this being said, I understand now that the Chakra system, like the sefirot
system, is a psychological, archetypal expression of ethereal energies. Energy is
energy, I do not believe that energy is either good or evil, pure or impure. Energy is
not light or dark, it merely is what it is. Chakras, for the most part, are a metaphor
for expressing deeper psychological realities. It is the Hindu expression of a
universal concept.
If this is all that Chakras are, then can a Torah practicing Jew make use of this system
to help visualize the energies which they represent? In this respect, I remind my
readers of the psychological parameters, which Carl Jung, the father of analytical
psychology called the racial subdivisions of the collective unconscious. Each culture
has their own unique way and path to experience and thus understand the universal
truths.
To cross cultural paths, intertwining them, creates psychological, archetypal
confusion. It dilutes the cultural icons, and weakens their sharp inner message. This
is not a good or beneficial development. Psychologically speaking, one should stick
completely with one spiritual system of practice, and seek the underlying universal
truths through a single path, rather than to spread the mind over cross cultural
images and metaphors that in the end can only weaken the intensity of inner
discovery. I say this with regards to experiential practice only, and not with regards
to academic study.
A practicing Jew should make use of Jewish symbols, just like a practicing Hindu
should make use of Hindu symbols. To each their own, this is the right way of things.
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Now, with this being said, I am referring exclusively to the realm of spiritual
practices and meditation. I am not speaking about the realm of academic study. With
regards to study I believe that spiritual seekers of all walks and paths should expose
themselves to the ideas, images, and spiritual practices of others.
Such exposures only bring understanding to mind, and helps to develop a healthy
respect for the ways and paths of others. I believe that an in-depth cross cultural
academic study comparing the teachings about the sefirot, and the teachings about
Chakras would be a riveting course of study (for the interested student). However,
learning is one thing, doing is another.
General Conclusions - Elements of Culture
Elements and aspects of the religion of Hinduism, the philosophies and exercise
practices of Yoga should never be religiously associated with other elements of
Indian culture which are also presently popular.
Today, many religious women very much enjoy wearing light and comfortable, full
length, colorful Indian skirts. Indian food and cuisine is very popular. Indian
Aryurvedic medicine is growing in popularity as well. All these forms of culture
should be warmly embraced by those who enjoy them without any concern of any
associated religious relationships.
Unfortunately, there are those with racist tendencies who express distaste towards
anything that is culturally different. It is true that everyone is entitled to his or her
own individual preferences. However, no one should never disrespect another's
choices, and certainly not disrespect an entire culture, based upon one's own
prejudices.
There are many wise and good things to be found in the Hindu religion, Vedic
teachings and in the many paths of Yoga. I, for one, have long been impressed with
the Raja Yoga Sutras of Patanjali. Many of his spiritual descriptions of the powers of
the mind, and the levels of Divine revelation are uncannily identical to those
described in Kabbalah. This leads me to wonder if there is lost in history an actual
physical connection of sources between the ancient teachings of the east and west.
This pursuit is best left to the scholars who research such history.
As for me, my interest is in the exploration of the human mind, to discover our true
human inner essence. Only this discovery can shed light on the meaning of the
Torah statement that we are all beings created in the Image of God. For those who
seek the Divine, the clear way to see the proverbial Face of God is to look within, and
only then without. This is a message seemingly the same in both Yoga and Torah.
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There is a good deal in which the philosophies of the two schools is similar. Then
again, at the surface, superficial level, Hinduism and Judaism are as different as
different can be. In the wise words of R. Meir, let us look at the wine and not the
cask that contains it.
I, for one, believe that discussion of these matters is best left in the hands of those
who know what they are talking about. This requires a dialogue based upon deeper
levels of understanding religion, psychology, meditation, and life itself. We can and
should be building bridges, for that is what being human is all about. We are the
builders.
In conclusion, Torah is Torah and Yoga is Yoga. In some ways they overlap for the
good of both, and in some ways they overlap to the detriment of both. One should
chose a path and stick to it, and at the same time fully respect the others who have
chosen another path.
Many of my religious peers may be appalled by what they may interpret to be my
lack of fundamentalist strictness with matters they hold to be so essential. Such
sentiments only express their own lack of depth of Torah. For the most part, they
still exist in the self-created mindset of duality, and have forgotten the true
Singularity of YHWH.
Let me conclude here by repeating the same sentiments with which I began. Judaism
is not about opinions, be they fundamentalist, popular, prejudice or otherwise.
Judaism is about Torah, and that is exactly what I have presented herein.
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