Читать книгу Edgar Cayce and the Yoga Sutras - Istvan Fazekas - Страница 10

Years ago I realized the connection between the information presented in books I and II of A Search for God and the basic principles of Raja Yoga, the ancient science of God realization. Although not identical, there are many significant similarities, far too many for me to ignore. It is clear that the Cayce readings’ source was pulling from a metaphysical reserve of established ideas common to many religions. Most of these were developed and systematized in a geographic triangle that stretched from India in the east to Egypt in the west to the regions of Kazakhstan in the north, past the Caspian Sea. In this area the roots of Judaism, Christianity, Islam, Buddhism, and Hinduism were all developed. The readings’ source tapped into akashic ideas that touch upon many of these religions’ ideological foundations.

It is also significant to know, as given through the readings’ source, that the historical Jesus (Yeshua in Hebrew) was sent to India by his teacher Judy, the Essene priestess. The readings state that Judy was influenced by Asian philosophy, and this had to influence the young Yeshua, even before his travels to India, Persia, and Egypt. This knowledge is not part of standard Christian theological ideology, nor is reincarnation or other fascinating fragments of the historical Palestinian drama that we get from the readings. This is what may place this information in the “lunatic fringe” category in some people’s estimation. But it is my firm belief that original Christianity, the kind that would have been imparted and endorsed by the historical Yeshua, before there was even such a sect as “Christianity,” is much closer to Raja Yoga than to many popular ideologies that rely on mere rhetoric or blind obedience. Yeshua’s teacher studied Asian beliefs, and he himself would do so as a young man. He certainly proved himself to be a yogi of the highest caliber—a mahayogi.

It is tragic that the mystical roots of Christianity have been systematically diluted, even erased, by sociopolitical factions over the last two thousand years. The contemporary American Christian creed and practice would not be recognizable or even remotely related to the practices of the early Palestinian Jews and Essenes. In some modern congregations, there is even a fallacious belief that yoga, in any form, is somehow a threat to Christian values. Anyone who takes the time to investigate the beautiful and sublime teachings of spiritual yoga will obviously see through the absurdity of this.

What is needed in this day and age is to restore an understanding of common spiritual unity and allow one another to worship as each sees appropriate, as long as individual methods do not violate the tenets found in the yamas and niyamas, the transreligious moral foundations for the world.

Christians, if they are truly such, should be the most faithful adherents to the teachings of the Christ—to forgive “seven times seventy”; to “love thy neighbor as thyself”; to find the “kingdom of God within”; to put away the sword because “those who live by the sword, die by the sword”; to serve all because “he who is chief among you shall be the servant of all.” If nothing else, each should stay faithful to Jesus’ chief commandment to “Love one another as I have loved you.” These tenets also align with many of the masters of India, Tibet, China, and Japan. From a spiritual perspective, they are all in perfect accord, even with their unique cultural distinctions.

If Jesus traveled through India, as the Cayce source states repeatedly and as numerous teachers in India have affirmed, then he certainly would have known of spiritual yoga. Jesus even uses the word yoke, the English translation of the Sanskrit yoga, in the following passage from Matthew’s Gospel:

Take my yoke upon you, and learn of Me; for I am gentle (meek) and humble (lowly) in heart, and you will find rest . . . for your souls. For My yoke is wholesome (useful, good)—not harsh . . . or sharp, but comfortable, gracious, and pleasant; and My burden is light and easy to be borne.

Matthew 11:29-30 (The Amplified Bible)

In many ways, the readings’ source outlined a type of Christian yoga, a metaphysical Christianity that transcends institutional limitations and leads the sincere seeker straight into the presence of the Divine by pragmatic means. This is also the offering of this book.

Eighteen hundred years ago a collection of pithy teachings, or sutras, was codified by a sage named Patañjali. The Yoga Sutras of Patañjali are regarded as one of the most important collections of concise wisdom on spiritual yoga and have been employed by sages for centuries as a step-by-step manual for consciousness transformation. This collection of sutras is not a substitute for studying with a God-realized sage but instead is used as an accompaniment. Interestingly enough, the same can be said of the A Search for God books, although the latter have a much shorter track record.

Anyone who over time has committed to studying the Search for God teachings in a study group format, putting into practice the lessons’ recommendations and sifting through the sometimes difficult-to-decipher passages, can vouch for the true transformational power of the material. It is challenging at times, but it is supposed to be. It is Christ Consciousness yoga and likely the most important contribution the Cayce legacy has to offer the world.

Yoga, stemming from the Sanskrit meaning “union” or “yoke,” is very closely related to the word religion. In Latin, re + ligare would translate to something akin to, “To tightly bind again.” We get the word ligament from the same root. Bones are held tightly together with ligaments—it is a firm bond. Yoga, too, implies a uniting, a coming together in a lasting way. Raja (“royal”) yoga is the term commonly given to sage Patañjali’s teachings of the eight (ashtangha) branches of spiritual yoga. Raja Yoga and Ashtangha Yoga are interchangeable terms.

There are two kinds of yoga: hatha yoga and raja yoga. The hatha yogi practices physical exercises. Their goal is to acquire physical longevity and psychic abilities. But the aim of the raja yogi is the attainment of devotion, ecstatic love, knowledge and renunciation. Of these two, raja yoga is better.

Ramakrishna

Unfortunately, many people know of yoga only as a series of physical stretches, but this is a gross misperception of the traditions from which yoga has emerged over millennia. Physical yoga, or hatha yoga, is but a small (although not insignificant) part of the holistic system of consciousness transformation that is yoga. The eight aspects, or “limbs,” of Raja Yoga are these:

• Yamas: five moral practices, restraints, which make you a beneficial and productive member of society, and which refine the ego.

• Niyamas: five behavioral practices, adherences, that start you on the road (and keep you prospering on the road) to transforming your consciousness and merging into the Higher Self.

• Asana: physical postures designed to tune up the endocrine, nervous, and musculoskeletal systems. The essential purpose of asana is to allow the aspirant to sit for extended periods in meditation and not get distracted by an uncomfortable body; greater strength and physical longevity are added benefits.

• Pranayama: harnessing vital energy through breathing exercises and awareness, primarily to magnetize the spinal column and increase the vitality reserve for more profound states of consciousness.

• Pratyahara: withdrawal or introspection of consciousness—prompting the aspirant to turn inward to uncover the ever-abiding holiness within.

• Samyama—the collective actions of dharana, dhyana, and samadhi: the last stages of attuning to God consciousness; the deeper, more advanced practice of turning inward, uniting mind with Spirit; the key components of the systematic progression toward enlightenment.

It is through these eight stages, each building on the practice of the one preceding it, that Patañjali and the readings’ source delineate a course, a time-tested prescription, for transforming ego consciousness into Christ Consciousness and maximizing the valuable opportunity of an incarnation. This system brings you into an awareness of God where no fabricated dogma, institutional chastening, or metaphysical threats are involved or needed. This is an interesting coincidence of the readings and the yogic masters’ teachings (one of numerous)—heaven and hell are what you make them to be—they are states of consciousness.

Not all people, by any means, [who profess a belief in God, actually] believe in God. They simply talk. The worldly-minded people have heard something from someone that God exists and that everything happens by His will; but it is not their inner belief. Do you know what a worldly man’s idea of God is like? It is like the children swearing by God when they quarrel. They have heard the word while listening to their elderly aunts quarrel.

Ramakrishna

Transforming consciousness is the central focus in mysticism, the “inner” or “hidden” religious teachings found throughout every tradition. In spiritual yoga, even such ideas as past-life knowledge and telekinesis, although entertaining, are to be subservient to moral actions and daily, ever-deepening attunements to the Source.

Both the great teachers of Asian traditions, the lot of whom I will group together for the sake of efficiency as “sages” or “masters,” and the Cayce readings’ source have no patience for those of us who seek shortcuts. The readings’ source states unambiguously that “there are no [short cuts] in Christianity” and “no short cuts to knowledge, to wisdom, to understanding,” or to “spirituality.” Everyone must pay the required price by working through the ego’s foibles and rebellion—thought by thought, action by action. Fortunately, there is a well-traveled path in the yoga of the Christ. All we have to do is to commit to live it and work diligently for more inner Light.

Enlightenment is the natural result of taming the ever-sly ego and willfully surrendering to Spirit. It is not an easy task. Many of the skeptics, those who either completely discount all spiritual efforts as futile or those who think yoga is a threat to their belief system, are condemning the water as unpalatable before it reaches their own taste buds. They are misled by either fear or ignorance, both of which are perpetual roadblocks to spiritual awakening. But it is a choice, and everyone’s reality is shaped by his or her choices.

Ultimately, spiritual yoga is a roadmap that charts the course for new choices, more expansive thoughts, and beneficial actions. It is a means to transform the seemingly intractable ways of the ego. The sages understood the ego’s workings and knew that with knowledge comes responsibility. True knowledge, that which everyone seeks on the deepest level, is God knowledge—that which pulls the ego out of its narrow and troublesome confines, that which makes decisions not on sociopolitical or financial presumptions but on intuitive wisdom, that which is willing to sacrifice for the good of the whole.

The twenty-first century is ushering in a greater dialogue between spiritual knowledge and scientific curiosity. The experiences and wisdom of the ancient sages is interlocking with and helping to birth new discoveries in cellular biology, quantum physics, neuroplasticity, and mind-over-body protocols.

It is here, at this juncture, where spiritual yoga becomes a vital medicine. It is only by experiencing deeper states of consciousness that religion starts to make sense and has authentic meaning. It is only by delving into the nature of the mind, participating in the process of awakening, that scientists can know metaphysical reality as a fact of their own being. Then they can understand that there are certain things that can be measured and quantified . . . and other things, sacred things, which cannot.

This is how spiritual yoga can generate world peace—providing an opportunity for each individual to experience the sacred foundation upon which our very existence rests. Upon this understanding there can be no quarreling, no textual debate, and no sociopolitical factionalism. To put it in the vein of the sages: Once the inner light dawns, all the external darkness of argument and fear evaporates. This is but one of the priceless gifts of spiritual yoga for humanity.