Torah and Yoga, a Proper View

Transcription

1 Torah and Yoga, a Proper View by Ariel Bar Tzadok 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 1

2 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. 2

3 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. 3

4 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. 4

5 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 5

6 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 6

7 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 7

8 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, 8

9 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. 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. 9

10 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 10

11 Orient. ( 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. 11

12 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. 12

13 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. 13

14 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. 14

15 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. 15