Catholic Candle note: In
order to warn our readers about the prevalent errors of our times, we have
included this article to contrast true meditation with eastern false
meditation.
Just as the Mystics of the Catholic Church teach us
about the three stages of the spiritual life, namely, the purgative, the
illuminative, and the unitive; the devil tries to mock these stages. So he
uses false religions to mimic the mystical life and perfection of the soul.
In our modern times the devil uses the same old tricks
and doesn’t have to come up with new ones. Just as in the Old Testament there
were many nations with false gods and false religious practices, so even now,
there is still the worship of false gods and the use of religious practices.
One false religious practice prevalent today is Yoga.
In order to understand the evil and dangers of the practice of Yoga, it is
crucial to understand some of its history.
Actually Yoga is a prayer method of meditation from Hinduism
or Brahminism. It is interesting to note that Buddhism, which also uses a
method of meditation, also comes from Brahminism.
The Catholic Encyclopedia explains how Brahminism
is also called Vedism and dates back to 1500-400 B.C. The Vedas (veda
means wisdom) are four primitive books: the Riga-Veda, the Sama-Veda, the
Yajur-Veda, and the Atharva-Veda. These books contain ancient hymns to many
false gods, ritualistic prayers, exorcisms, and magical incantations largely
inherited from primitive Aryan days.
Next the Encyclopedia tells of the Brahmanas (dating
back to 1000-600 B.C.) which are a series of explanations of the contents of
the Vedas. These Brahmanas were composed for the priests, the Brahmins. In
addition, there were the Upanishads, a group of treatises, (dating back to
800-400 B.C.) which gave the pantheistic speculations on the nature of deity
and the end of man. Lastly, there were books called Sutras, to accompany the
Vedas, to explain the proper observance of the rites and customs. These works
and two epics (the “Ramayana”, written in 400-300 B.C. and “Mahabharata”,
written about 500-400 B.C.), make up the most important Brahmin literature.
In the early period of Veda, the religion was based on
many deities great and small which were the personified forces of nature. The
priests were called Brahmins. There were not temples at this time and the heads
of the households would perform their oblations at their homes. The priests
would assist in the more complex offerings.
These circumstances remind one of the Mosaic Law, and knowing that this
religion is a false one, it is easy to see how the devil inspired this cheap
mimicry of the Old Testament true religion.
Among the other pagan practices, the Hindus worshipped
their dead relatives with the thinking that even though the relatives were in heaven,
their happiness was determined by the devotion of those left behind. In
addition to this, they worshipped nature. For example, the cow was reverenced,
as well as trees and serpents.
In general, Brahminism was constantly evolving which
is another key sign that it is a religion inspired by the devil. In the period
in which the Sutras and Upanishads were formed, a two-fold change came about.
The Catholic Encyclopedia states,
On its practical
side there was an exuberant growth of religious rites and of social
restrictions and duties, while on the theoretical side Vedic belief in the
efficacy of personal deities was subordinated to a pantheistic scheme of
salvation. Thus the earlier religion developed on the one hand into popular,
exoteric Brahminism, and on the other hand into priestly, esoteric Brahminism.
The former is reflected in the Brahmanas and Sutras; the latter in the
Upanishads.
The Brahmins imposed a strict code for the people to
follow, with many rites for purifying, with complicated liturgies and practices
for both the priest and the laity. Some of these were clearly diabolical, for
example, smearing themselves with cow-dung, and strange things like the sipping
of water and the suppressing of breaths.
The priests were very exacting and taught that
punishments would be severe if the people didn’t do the most rigorous penances.
The priests taught a doctrine of karma (action) which was connected with
the idea of rebirth (reincarnation). The lasting bliss of heaven was held out
to the just; the wicked were punished with different fates. There might be
long periods in hell or there might be a more or less extensive series of
rebirths in the forms of plants, animals, and men. A man may have to pass by
slow transition through the rest of the ascending scale till his rebirth as a man
of honorable estate was attained.
This doctrine of rebirth gave rise to absurdities like,
for instance, not being allowed to kill insects. Water had to be strained so
that minute life wouldn’t be destroyed. Carpentry, basket-making, and leather-working
could not be done because it would mean killing of a plant or animal. Ironically,
on the other hand, they had strict rules for being respectful to parents and
superiors, being honest, being chaste (even though allowing polygamy), being
temperate, and giving alms. They had a system of castes— warriors, priests,
farmers, and servants. Only the two upper castes (classes) were allowed to
learn from the ‘sacred’ Vedas books.
The priests, the Brahmins, when their sons were grown
up, abandoned their homes and spent the rest of their lives in retirement apart
from the villages. These were like begging monks and ate only the simplest of
foods. They subjected themselves to extraordinary fasts and mortifications. They were
known as Sannyasis or Yogis and their penitential life was not to
make up for past sins, but as a means of acquiring abundant religious merits
and superhuman powers.
Coupled with these mortifications, was the practice of
Yoga. The Catholic Encyclopedia describes this practice
as follows:
They would
sit motionless with legs crossed and, fixing their gaze intently on an object
before them, would concentrate their thought on some abstract subject till thy
lapsed into a trance. In this state they fancied they were united with the
deity, and the fruit of these contemplations was the pantheistic view of
religion which found expression in the Upanishads, and left a permanent impress
on the Brahmin mind.
Since there was a popular trend among the people to
monotheism in their Vedic hymns, the Brahmins decided to make another
adaptation to the religion. The Brahmins invented Prajapati (later they
changed his name to Brahmā), who was supposed to be a
personal god who was the lord of creatures, omnipotent, supreme, and masculine.
He was considered to be the creator of all things. For this reason the
other gods of their pantheon were worshipped as manifestations of Brahmā.
Because their religion held that it was impossible to create something out
of nothing, all things visible and invisible were considered as emanations from
Brahmā. They also believed that every form of conscious
individuality, whether human or divine, implies a union of spirit and matter. Yet
the Brahmins who studied the Upanishads, taught that the ultimate source of all
things was not the personal deity, Brahmā, but was the formless,
impersonal, characterless, unconscious, great, all-pervading spirit known as Brahmă.
Thus, they believed that the heavens, and the earth, men and gods, even the
personal deity Brahmā, were destined in time to lose their
individuality and be absorbed into the great all-pervading spirit. The
conclusion of this thinking is that the manifold external world had no real
existence and that only Brahmă existed.
This impersonal pantheism of the Brahmin ascetics led
to a new conception of the end of man and of the way of salvation. The old way
they had taught was to escape rebirths and to store up merits of good deeds so
that they could earn an eternal bliss of which they could really be conscious. But
now, they taught that the only way to escape from constant ‘rebirths’ was
through the saving recognition of one’s identity with Brahmă. As
soon as one could say with conviction, “I am Brahmă,” then the
bonds that tied him to the illusion of personal immortality, and consequently
to rebirth, were broken. The Catholic Encyclopedia phrases it as
follows:
Thus,
cultivating, by a mortified life, freedom from all desires, man spent his years
in peaceful contemplation till death put an end to the seeming duality and he
was absorbed in Brahmă like a raindrop in the ocean.
The encyclopedia explains (in 1913) that this is still
the teaching of the Brahmins up until the then present day.
However, human nature being what it is, it is
understandable that the impersonal Brahmă was not a favorite with
the majority of the people in India. This was the case not only because the
impersonal Brahmă was incapable of hearing the prayers of the
people, but because the people did not like the fact that their final end was
one of losing any conscious existence. The Brahmins still were concerned
chiefly with meditating on their identity with Brahmă, and
practicing mortification to secure their freedom from all desires. Yet, the
common people were looking for a way to secure for themselves eternal conscious
bliss. The result was the popular development of special cults to two of the
old gods; each was now raised to the position of supreme deity, and credited
with the power to secure a lasting life of happiness in heaven.
These two cults seem to have arisen in the fifth or
fourth century B.C., and these cults were rival cults. One cult was of the
ancient storm-god, Rudra, who was destructive in tempest and lightning, and renewing
life in the showers of rain. This god, better known under the name of Śiva,
meaning ‘the blessed’, is popular because he was associated as the destroyer,
the reproducer, and was the archetype of the lonely ascetic.
The other cult was of the god Vishnu, who was
originally one of the forms of the sun-god. He was seen as a mild, beneficent
deity whose genial rays brought gladness and growth to living creatures.
Then the pantheism in the mind of a Hindu saw all
things as emanations of the supreme deity Śiva or Vishnu. Each cult
worshipped one of these two and each of these gods was thought to have a
special heaven, where his devotees would find after death an unending life of
conscious happiness.
Because the Brahmins saw that these two cults were
becoming more and more popular and that their teachings about Brahmā were
falling out of favor with the people, they once again saw that it was expedient
to invent some concept to help the people keep an allegiance to Brahmā.
They now taught that the supreme god Brahmā was associated with
Vishnu and Śiva as a triad of equal and more or less
interchangeable deities. Brahmā held the office of creator, or
rather evolver. Vishnu was the preserver, and Śiva was the dissolver. This
so-called trinity was called Trimurti (meaning tri-form).
More astonishing still was that the common people created
the belief that Śiva had two sons, named Ganesa (who was the lord of troops
and of mischievous imps) and Scanda (the god of battle).
In addition to this, the common people took two of the
legendary heroes of the remote past, Rama and Krishna, and raised them to the
rank of gods. The people started to refer to them as incarnations of Vishnu. Each
incarnation was regarded as a sort of savior. In fact, these two incarnate
saviors became so popular that the people lost sight of Vishnu. We Catholics
can see a plain parallel to the concept of Our Lord being Our Savior and it
doesn’t surprise us that the devil would mock Christ in this false religion. The
Vishnaites became divided into two rival schisms — those who worshipped Rama,
the Ramaites, and those who worshipped Krishna, the Krishnaites. There were
two epic stories written about each of them. The one about Krishna was written
in the seventh century A.D. It is not surprising that the epic about Krishna
has many similarities with the life of Christ, which certainly shows that they
copied parts of the life of Our Lord.
The Catholic Encyclopedia explains how the
successive wave of foreign conquerors of India caused a steady weakening of the
Brahmin influence. As a consequence of these foreigners in India, the
population became more heterogeneous. Both Śivaism and Vishnuism departed
more and more from traditional Brahminism. Each cult had a decided dissenting
attitude toward the older religion and toward each other. This change brought
about the people accepting immoral rites and base superstitions. Although
asceticism was pushed to a fanatical extreme, the religion’s false version of
charity was used as an excuse for gross impurity.
The caste-distinctions were now broken down and the
people asserted that men and women were equal, at least in public worship. The
Brahmin rites were replaced, for the most part, with ones peculiar to the cults
of Śiva and Vishnu and the two ‘incarnations’ of Vishnu. These rites were
held to be all-sufficient for salvation. Hence, temples, idols, and impure
symbols of these gods arose up everywhere. Each rival cult held their cult to
be supreme and tried to get others to submit to their cult while at the same
time holding the other’s cult in contempt.
The Catholic Encyclopedia further explains
these sectarian degradations were caused by the latest innovation of
worshipping the female side of these deities. The people insisted in having
each of their gods have a wife.
Today the two main cults still exist, but have split
into many schismatic divisions that are tolerant of each other. Both lay an
emphasis on frequently reciting the names of their gods. Each person wears a
string of beads around his neck to help him recite the names often. (This is
the devil’s insult of the rosary.) Each person, when young, is initiated into
one of these cults and given a ‘sacred’ motto called a mantra. The
daily recital of the mantra was required to serve as a profession of faith. Another
customary practice was to brand the body of the worshipper with the symbols of
the sect.
One final point of importance regarding the
particulars of this false religion is how the odd practices of this religion
are a further proof of the devil’s influence to mock truth and to degrade man
into not using reason. This is, namely, the ridiculousness of their
highest form of worship. For the Śivaites, this rite would involve the
Śivaite carrying a white pebble shaped into an impure symbol and he would
mutter his mantra while sprinkling it with water and then applying cooling bilva
leaves to it.
The Vishnuite rite was less degrading but more
childish. This involved worshipping a statue of Vishnu, Rama, or Krishna. The
image is awakened daily, undressed, bathed, decked with rich robes, decorated
with jewelry and a crown, fed with choice foods, honored with flowers, lights,
and incense, and then entertained with vocal and instrumental music and dancing
girls.
But why study the particulars of Hinduism? Precisely to
see how perverse and ridiculous this religion is, that is, how the devil
inspires this sort of thing. Furthermore, to be able to understand why the
traditional Church’s condemnation of their false meditation (Yoga) should be
remembered in our times of Apostasy when so many ignorant or naïve people get
involved with Yoga. But before addressing the modern trend to practice Yoga,
let us first look at two associated errors.
The Church condemns Quietism and Theosophy.
There are two errors which are connected with Brahminism
and have been condemned by the Church, namely quietism and theosophy.
According to the Catholic Encyclopedia quietism
is
The
doctrine which declares that man’s highest perfection consists in a sort of psychical
self-annihilation and a consequent absorption of the soul into the Divine
Essence even during the present life.
Quietism is not the same thing as
(and should not be confused with) the prayer of quietude
or the prayer of quiet. The Catholic Encyclopedia makes
the following distinction about “quietude”:
In the
state of “quietude” the mind is wholly inactive; it no longer thinks or wills
on its own account, but remains passive while God acts within it. Quietism
is thus generally speaking a sort of false or exaggerated mysticism, which
under the guise of the loftiest spirituality contains erroneous notions when,
if consistently followed, would prove fatal to morality.
Whereas the prayer of quiet is
considered in Catholic mystical theology as one of the degrees of
contemplation, quietism is not Catholic at all and is condemned
as heretical. In fact, in its essential features, Quietism is a characteristic
of the religions of India — Brahminism and its derivative, Buddhism. Brahminism
aims at a sort of self-annihilation, and Buddhism aims at attaining a state of
indifference in which the soul enjoys an imperturbable tranquility. Other
forms of quietism sprang up in history, e.g., in Spain a man named
Michael de Molinos developed a strict quietism. (He was condemned by Pope
Innocent XI in 1687.)
Man naturally desires to be united to God and to see
the Beatific Vision. God made us with this desire. However, the heresy of
quietism involves this union as a sort of forcing ourselves on God and is a
denial that God chooses His Elect. As St. Thomas Aquinas teaches, first God
chooses a soul, then He loves that soul, and then He makes that soul worthy of
His Love. Yet, the different forms of quietism perverted this order in some
way, e.g., either by man somehow becoming absorbed in an impersonal “God”,
or that man had as his supreme aim in life on earth, the contemplation of some
kind of vague uncreated “light” whereby he was intimately united with “God”.
The means for attaining to such contemplation was prayer, complete repose of
body and will, and a process of auto-suggestion.
The Church condemned the errors that man in the present
life can attain such a degree of perfection as to become utterly impeccable;
that the “perfect” have not need to fast or pray, but can freely grant the body
whatsoever it craves; that they are not subject to any human authority or bound
by the precepts of the Church. In other words, that a man can become so
perfect in this life that he no longer has a need of external worship, of
sacraments, or of prayer; they owe no obedience to any law, since their will is
identical with God’s will; and they may indulge their carnal desires to any
extent without staining the soul.
The various forms of quietism insist that
passivity, more or less, is the essential condition of perfection; and all of
them have been condemned by the Church. This also refutes the Protestant
thinking of salvation by faith alone. We know, as St. James tells us in his
epistle, “Faith without works is dead.” We also know, as St. Paul teaches us,
“to work out our salvation in fear and trembling.” Therefore, we must be active
in the work of our salvation and not have the attitude that no cooperation is
expected from us.
Whereas, the error of quietism had to do
with becoming one with God,
not really out of love for God and with a true amendment of life. An additional
error of Theosophy shows confusion about what man can know about
God and the manner in which he learns more about God.
The Catholic Encyclopedia clarifies this by the
following:
Theosophy,
knowledge of things Divine, is a
term used in general to designate the knowledge of God supposed to be obtained
by the direct intuition of the Divine essence. In method it differs from
theology, which is the knowledge of God obtained by revelation, and from
philosophy, which is the knowledge of Divine things acquired by human
reasoning.
It is often
incorrectly confounded with mysticism, for the latter is properly the thirst
for the Divine, the aspiration for the invisible, and hence a natural
manifestation of the religious sentiment.
By
intuition or illumination the initiated Theosophists are considered to be in
harmony with the central principle of the universe. This knowledge of the
secret forces of nature, of the true relation between the world and man, frees
them from the ordinary limitations of human life, and gives them a peculiar
power over the hidden forces of the macrocosm.
There is a direct connection of this error with
Hinduism of India as the birthplace of all theosophic speculation. As covered
above, the Hindu religion tries to get the soul to a state where it reunites
with a universal soul. Even though the Hindus teach reincarnation or
rebirths, the end result is the final absorption into the universal spirit,
thus the individual soul will not exist anymore.
The Catholic Encyclopedia explains this idea in
a few more details about Yoga as follows:
Yoga, i.e.
“one who fits himself, or exercises”, refers to exercises practiced to free
the soul from the body, which to it is like a string to a bird. Some of these
exercises were: to rid one’s self of moral faults; to sit in certain painful
postures, check the breath, and reduce thought to minimum by staring at the tip
of the nose; to place the soul in a particular part of the body; to starve and
learn to subsist on air, or even without it; to concentrate thought by
meditation, i.e. to think about nothing, Thyana, the highest
state of which is the cataleptic
trance samadyi, in which the mind is suppressed but the soul is in full
activity. In this state the person is mahatma, i.e. masterful
and can enjoy a temporary release from the body which it leaves to go roaming
about, performing wonderful feats on material nature and controlling other less
powerful souls. This latter was the secret of the Yoga’s real power and was
supposed to be done by a transfer of soul. When the soul re-enters the body,
the Yoga wakes and is like other people. By repeated exercises the soul can
become so strong that it secures perpetual release from the body, thus,
according to the older Yoga teaching, it flies to heaven where it enjoys great
happiness, riding in a celestial car attended by lovely women and music; but
with the latter Yogas, on breaking all bodily bonds it formed immediate
absorption into the Supreme Soul.
Thus it is very clear to see just how diabolical this
practice is. One can easily see how the devil could take possession of the
soul practicing such dangerous meditation.
The Catholic Encyclopedia explains that theosophic
teaching was also associated with the neo-Platonists. In addition to
this, it was associated with the Gnostic systems and that the Jewish Kabbala had
a theosophy mixture of magic and occultism. This occurred especially during the
Renaissance.
In 1875, Madame Blavatsky started the foundation of
the Theosophical Society in New York City. In 1895 her frauds were exposed by
St. John’s College, in Cambridge. Despite this, the false teachings of
Theosophy continued and were propagated by Blavatsky’s disciples.
The Catholic Encyclopedia explains and warns
that Theosophy is not only a false religion, but also a philosophy of life.
Its basic teaching is the universal brotherhood of humanity. Hence, it
preaches toleration to all persons and to all varieties of belief. They believe
that the universal brotherhood rests on the “solidarity” of all living, of all
that is, in the one life and one consciousness. For them all forces are
external and there is no supernatural, except the superhuman and supersensuous,
i.e. powers greater than those normally exercised by man, which,
however, can be developed. Because for them solidarity means the common life
pervading all things and they use this as a basis for morality, hence a wrong
done to one is done to all.
We should shun Yoga, Quietism & Theosophy.
In our times it is easy to see the dangers of these
false beliefs. Yoga is pushed as simply an innocuous method to relieve stress
or as a relaxation technique. Unfortunately, even the Conciliar Church promotes
it and so-called Catholic hospitals often offer Yoga classes. All you need to
know about the goals (and who controls) the anti-Catholic Conciliar Church is
found in the fact that the Conciliar Church promotes Yoga.
Yet, one can see by the descriptions given above, that
emptying oneself and letting down the guard over his mind is like giving Satan
an invitation to enter. Really, just knowing that this kind of meditation was
condemned by the Church and that it is not Catholic, should be enough for
sincere Catholics to avoid Yoga and shun it. Likewise, one should warn his
friends and associates about the moral dangers of practicing Yoga.
We saw above how Hinduism is the parent of quietism
and that quietism has the same basic beliefs as modern day Hinduism, namely,
reincarnation, trying to gain spiritual powers to control things outside
oneself, and the non-immortality of the soul by the soul being absorbed into
some great spirit. Also, one can see the influence of theosophy in our modern
politics, media, and academia. With the great push for a one-world Marxist
government, the worship of ecology, and the ‘political correctness’ of not
condemning blatant immorality, is like the ‘solidarity’ the theosophists
revere. Plainly we can see that the dark forces of the demons are striving
more than ever to influence humans away from trying to save their souls. Let
us be informed Catholics so we can recognize the perils around us and take
appropriate action to avoid the dangers of false religions and warn our
families, friends, and acquaintances about Yoga and these other evil practices.