The Three Most Liberating Things I Have Learned From Yoga (Part 1)

Via Scott Robinson
on Feb 9, 2011
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The marvelous world of thoughts, sensation, emotions, and inspiration…are all patterns of stunning weather on the holy mountain of God. But we are not the weather. We are the mountain. ­–Martin Laird, Into the Silent Land

“Thank you very much for coming today.”

“My pleasure, Bobbi. Would you like to stay here in your room, or shall I wheel you back into the common room?”

(Long pause)

“I don’t know what the difference is.”

* * *

Fred lays inert with eyes closed in the reclining hospital chair that takes up about half the available floor space in his retirement-home room. I have gone through the Administration of Communion service without any idea if he has heard anything. Because he is incapable of receiving the bread, I wet his lips with a few drops of the wine.

Although I cherish the belief that his spirit has benefited from the ritual even if his mind is unaware of it, I do not know exactly what I mean by that; in fact, I fear just the opposite. If a person’s mind is gone, isn’t that person gone, too?

If emotions, cognition and memory are all at the mercy of events, liable to physical insult and vulnerable to disease, what does it mean to say that the soul is immortal? When the personality is lost or damaged, what becomes of the person?

Science tells us that the mind is physically determined, a machine made of chemicals and neurons. This is science’s rationale, for instance, for allowing a person in a persistent vegetative state to die: if all that makes a person a person is broken, what remains is just an empty shell.

Was Terri Schiavo’s soul imprisoned in her irretrievably damaged body during her last fifteen years, or did it flee when everything identifiable as “Terri Schiavo” was destroyed?  Judging by the hysteria among conservative Christians over her fate, Terri was still “in there,” and allowing her to die amounted to murder.

But interestingly, the furor didn’t center around there being more to a person than the cognitive faculties–rather, the opposition focused on arguing that those faculties were, all evidence to the contrary notwithstanding, still intact. In effect, the conservatives validated the assumptions of science by arguing that Schiavo ought to be kept alive, not because brainstuff isn’t all there is to a human being, but because Schiavo’s brainstuff was still working.  Even when the autopsy showed a brain shrunken to half its normal size, and proved that the eyes that had supposedly followed moving objects were in fact blind, the conservatives continued to assert that the facts had been distorted by the shadowy agents of our alleged “culture of death.”

Foolish and deluded? Arguably. And yet, most of us find it difficult to believe that our thoughts and emotions are not our essential selves, but simply a function of our physical bodies.

In Yogic thought, both the intellect and our emotions a part of our physical equipment, and neither has any effect whatever on our essential selves. The Purusha, or “indweller,” is unchanging, and only appears to take on our mental states as a clear crystal seems to take on the color of objects close by. While the “mind is an instrument, as it were, in the hands of the Soul, through which the Soul perceives external objects,”[i] the Purusha/Soul itself is unaffected by the experiences of the mind.

Swami Vivekananda

The Purusha does not love; It is love itself. It does not exist; It is existence itself. The Soul does not know; It is knowledge itself. It is a mistake to say that the Soul loves, exists, or knows. Love, existence, and knowledge are not the qualities of the Purusha, but Its essence. When they are reflected upon something, you may call them the qualities of that thing. They are not the qualities but the essence of the Purusha, the great Atman, the Infinite Being, without birth or death, established in Its own glory.[ii]

While it may seem radical for a Christian to speak of the Atman, the “universal soul” which is identical both with the individual purusha and Brahman/God, other Christians have gone there–or at least nearby–before. Thomas Aquinas (who was considered a radical–even a heretic–in his day, but quickly became the go-to guy for the institutional church) believed that the soul survives the body as an individual personality, but that it doesn’t start out that way.

The soul is capable of surviving on its own, but it does not inhabit the body like a “ghost in the machine.” On the contrary, it is only by uniting with a human body that it becomes individualized, obtaining an identity that persists even after the body dies.  Imagine some material, like molten metal, poured into a mold to make a sculpture. When the mold is broken, the metal survives, but it owes it permanent shape to the experience of being in the mold. What survives, in the case of human beings, is not some abstract, depersonalized soul, but the form of a real individual person.[iii]

This model is similar to the Yogic doctrine that the samskaras, or “impressions” imposed upon the mind by our actions, survive the body and persist into subsequent incarnations. But Yoga also posits that the “mind” is part of the physical body, and dies with it, while the samskaras remain as the “seeds” of future karma.

And while the Schiavo protesters may have been unaware of it, Christian as well as Yogic thought has long urged against identifying ourselves with our thoughts, feelings and memories. Martin Laird, a Christian contemplative, suggests that these things play out above our essential selves without making any real difference to who we are, as Mt. Zion is unaffected by the weather.

…if we think we are the weather happening on Mount Zion (and most of us do precisely this with our attention riveted to the video), then the fundamental truth of our union with God remains obscured and our sense of painful alienation heightened…We are the awareness in which thoughts and feelings (what we take to be ourselves) appear like so much weather on Mt. Zion.[iv]

That “fundamental truth of our union with God” is the first liberating truth I learned from Yoga–for while the principle has been present in Christian thought from the beginning, it is not emphasized in practice, so I had to hear of it in the “foreign language” of Yoga in order to recognize it in my own tradition.

The idea that we are already one with God would scandalize many contemporary Christians, especially in the evangelical churches, which tend to regard humanity as fundamentally estranged from God in our “total depravity.”[v] What they think Jesus meant when He said, “I am the Vine, you are the branches[vi]” is beyond me; it’s not like the two are made of different stuff.  But it took the Yogic principle that our job is not to effect our union with God, but to realize it, to make me see that.

In his letter to the Christians in Thessalonika, the Apostle Paul seems to distinguish between our physical, mental/emotional, and essential selves:

May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.[vii]

While the meaning of this passage has been disputed for centuries, I subscribe to the theory that Paul’s word psychi (Ψυχη), translated as “soul”, refers to the transient stuff of which our individual personalities are constituted, while pneuma (Πνευμα), or “spirit,” refers to the imperishable, essential nature.

The fact that “soul” is almost always used in reference to mortals and not to God, for Whom the word “spirit” is always used, confirms me in this belief.  But what really brought this realization home to me was the Yogic doctrine of the “Self”, or Divine essence at our core, and the “self”, or the “small” identity made up of our thoughts, feelings and memories.

I believe that when Jesus described Himself as “the Way, the Truth and the Life,” He referred not to incidentals–the name and form of a carpenter from Nazareth–but to essentials: the Divine Being that transcends all autobiography.  Not the weather, but the mountain; not His self, but HimSelf.

And I believe that when I give Communion to someone no longer able to receive it under their own power, that it bypasses the defunct self and goes straight for the immortal Self of that person. And that while the death of the body means the end of the self, it is merely a new beginning for the Self.

There is a Zen Buddhist exercise in which one repeatedly asks, “Who am I?”, and then replies, to each answer that presents itself, “That is not who I am.” All those answers have to do with what the Yogis call nama and rupa–”name” and “form,” not essential reality. I believe nama and rupa are the “life in this world” that Jesus calls us to hold lightly, so that the eternal life can live itself in us now.

Those who love their life in this world will lose it. Those who care nothing for their life in this world will keep it for eternal life.[viii]

[i] Vivekananda, Raja Yoga, pg. 19.  Ramakrishna-Vivekananda Center.

[ii] Vivekananda, Raja Yoga, pg. 159. Ramakrishna-Vivekananda Center.

[iii] Rubinstein, Richard. Aristotle’s Children: How Christians, Muslims and Jews Rediscovered the Ancient Wisdom and Illuminated the Middle Ages. Mariner, 2004.

[iv] Laird, Martin. Into the Silent Land: A Guide to the Christian Practice of Contemplation. OUP 2006.

[v] A key doctrine of Calvinism.

[vi] John 15:5

[vii] 1 Thessalonians 5:23

[viii] John 12:25


About Scott Robinson

Scott Robinson taught college music at a Christian university for ten years before leaving to pursue creative work and fatherhood.  He has written for Sojourners Magazine, PRISM, Cross Currents, Minnesota Parent, the Philadelphia Inquirer and the St. Paul Pioneer Press.  He currently composes, records and performs original kirtan with his band Mandala Scott is a professed member of the Third Order of St. Francis,  and lives in Philadelphia with his wife, two children, and two incessantly shedding dogs. 


24 Responses to “The Three Most Liberating Things I Have Learned From Yoga (Part 1)”

  1. Charlotte says:

    Thanks, Scott. This is a thought-provoking piece that expands the vision of who we are. Our personalities are no less based on conditions than our physical attributes are. It is the unconditioned that you speak to when you give communion to someone who seems not to hear, just as when I play music in senior centers, it is often not the intellect or memory that hears but the unconditioned essence of the person. Thank you for expressing this so beautifully.

  2. […] This post was mentioned on Twitter by Real Food Daily, Red Fox. Red Fox said: The Three Most Liberating Things I Have Learned From Yoga (Part 1) […]

  3. YesuDas says:

    Thank *you*, Charlotte; I was both hoping and dreading that a bona fide yoga scholar would weigh in on this!

  4. Fascinating and provocative, as usual, Scott.

    Bob W. Yoga Editor
    (Join Elephant Yoga on Facebook)

  5. That's a really interesting question, Matthew.

    I have to admit that my fascination with Scott's innovative synthesis probably stems from my semi-conscious desire to reconcile my Yoga philosophy present with the ultra-traditional Catholicism I ran from at the age of 15.

  6. matthew says:

    Are you in Colorado? Bob, you are up way too early, hitting the EJ sauce!

    Oh yes: I'm a reconciler too. In psychology I think it's called narrative coherence. But I also like it when it breaks.

  7. YesuDas says:

    Well, Matthew, you have a point about Jesus not being here in the flesh. On the other hand, living gurus say some pretty outrageous things, too.

    Also, Jesus was up against am entrenched religious authority system that felt itself to be under siege; if you thought America during Bush's "War on Terror" was bad, imagine Judea under the Roman occupation! I'm sure He had a sense of urgency about things.

    Also also, the Course in Miracles says the same thing over and over again, in increasingly brutal ways. And I think it's true: we have got to let go of who we think we are in order to be the people God is calling us to be. My voice may be more modulated than, say, Focus on the Family's, but I don't think of myself as having backed away from the source message at all.

    Finally, I don't believe that "the eternal life" means "living forever." We live forever regardless. "Eternal" does not mean starting now and continuing forever–it means "without beginning and without end." So the question is, do we want to identify ourselves with the life that is "passing away" (as the old gospel songs say) or with the eternal life? Because we can choose either right now.

    I hope that answers your question? If not, feel free to press me!

  8. YesuDas says:

    Thanks, Bob. I trust that coming from you, "provocative" is not a euphemism!

  9. YesuDas says:

    You haven't filled the blanks in your Intense Debate profile yet, Matthew, but I take it you are a therapist of some kind?

    I attempted the Course, mostly because I found MW's talks so inspiring and, as a performer, I had a number of friends who swore by it. But I was never able to penetrate very far into the text; it is so abstruse, so prolix, that I'd always bog down. You are the first person I've spoken with who described it as a "cult," though I've no doubt you are not alone.

    You make an interesting point. I have always been troubled by Jesus' statement to his disciples that the secrets of the Kingdom were given to them straight up, but to "those on the outside," everything comes in parables. Maybe He meant something like you describe: not everyone is ready for the most raw presentation of the truth; most people need something gentler and more mitigated, at least at first. On the other hand, I know what Paul meant when he said, "If the trumpet sounds a weak note, who will prepare for battle?"

    Regarding the folks I take Communion to, the ones with intact faculties have, I think, no need of spiritual counsel from me, as they have all had many more years on the path than I have. All I attempt to bring them is the Sacrament and a listening ear.

  10. Hi, Scott. Matthew is now a fellow Elephant contributor under yoga 2.0 lab.

    Matthew, in answer to your question, no, I'm not a Boulderite. I live in Milwaukee, but right at the moment I'm in Costa Rica.

  11. Oh, Jesus, no. When I say "provocative" it's always the highest compliment. And I usually means provocative to others, not necessarily to me.

  12. yogiclarebear says:


    This resonated with me on many levels. Raised as a “conservative” literal Christian, I have been struggling/surrendering to reconcile what I feel and learn through Yoga with the translations and understandings of God’s Word that I was raised with. I just recently inquired of one of my teachers regarding some good literature on Christianity from a Yogic/spiritual perspective with Bible reference. Often we hear things that people say, quips, quotes, sayings…they “sound nice” and we decide it fits into our lives. What I seek is my life fitting into God’s ideas…so I’m looking for “hard evidence” in the form of Biblical context and framework. God’s words as the BASE for the perspectives I’m opening up to.


  13. yogiclarebear says:

    Ok what’s my point? My point is that you do this in your writing, and I GREATLY appreciate it. You mindfully reference your sources, you quote people that I know and have an understanding of, and you say what YOU believe but don’t tell me I have to believe it. You talk about translation and the variations of such, and you promote an opening door to ideas. Sometimes I feel as if you are writing…just to me.

    Thanks for what you do and for your insightful piece here. Another notch of understanding for me, complete with my left brain necessary references and evidences!

    Thanks, great piece. Keep it up, please.

  14. I agree with you. Scott's the best I've seen on this topic of connections between Christianity and Yoga philosophy.

  15. YesuDas says:

    Thanks very much, Clare; it's humbling to know that someone can take so much from what I write here.

  16. YesuDas says:

    Yes–in *your* words!

  17. YesuDas says:

    Excellent point, Clare–although you give me too much credit; I am not trying to "promote" anything–I'm just talking about myself. I have found that when I wrote about "stuff," what I wrote was really all about me, because it was what I thought about "stuff." When I stick to memoir (with more or less commentary,) I find that it ends up being, paradoxically, less about ,me and more about life as a human. I get a lot of comments from people who say that what I write resonates with their experience, which is, for me, the real value of writing about myself. If I were trying to talk anybody into anything–something at which I am very poor–it would be a real let-down at best.

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