The Yoga Tradition: Its History, Literature, Philosophy and Practice

The Yoga Tradition: Its History, Literature, Philosophy and Practice

By Georg Feuerstein
Foreword b yKen Wilber. Prescott, AZ: Hohm, 1998. Paperback, xxxii + 686 pages.

Georg Feuerstein has been a vigorous student-scholar of India's religio-philosophical traditions since his fourteenth birthday, when he was given a copy of Paul Brunton's In Search of Secret IndiaHis ongoing penetration into the mysteries and profundities of this most spiritually astute country has led to the publication of more than thirty books and many articles. He ranks high within the top echelon of the world's most prolific, informed, insightful, and lucid writers on the spirituality of India. As ably stated by Ken Wilber in his foreword to The Yoga Tradition, "in Georg Feuerstein we have a scholar-practitioner of the first magnitude, an extremely important and valuable voice for the perennial philosophy, and arguably the foremost authority on Yoga today."

The author states his objective clearly: "to give the lay reader a systematic and comprehensive introduction to the many-faceted phenomenon of Indian spirituality, especially in its Hindu variety, while at the same time summarizing in broad outlines what scholarship has discovered about the evolution of Yoga thus far." The Yoga Tradition is simultaneously (1) a pleasantly readable story of the development and practice of Yoga and (2) a volume of encyclopedic proportions to which the interested student can return again and again for review and the checking of factual data.

The readability of The Yoga Tradition is provided by the author's lucid and engaging writing style, as well as by the format and appearance of the book. Printed in double columns, many pages display bordered quotations of key textual passages. More than 200 illustrations, consisting of photographs (historical persons, sculptured images), line drawings (deities, mythic persons, Yogic postures), diagrams, charts, maps, and lists that summarize comprehensive topics, add to the reading pleasure. Crucial terms and expressions are frequently presented in bold Sanskrit lettering along with English transliteration, thereby allowing the interested student to learn to write and pronounce the formative concepts that make up Yoga.

One of the most useful features of the book lies in the 21 translations of foundational texts. About half of these are translated entirely, with extensive selections from the others. One of the texts, the Goraksha-Paddhati (at 28 pages, the longest of those included), is here translated into English for the first time. Where needed, Feuerstein interpolates helpful clarification and commentary as the translations unfold.

The user-friendly and scholarly nature of the book is enhanced further by the transliteration and pronunciation guide, the endnotes numbering nearly 450, the chronology extending from 250,000 BCE (evidence of the earliest humans on the Indian subcontinent) to 1947CE (India's national independence), a 12-page glossary, an extensive bibliography, and a detailed index, which makes the book particularly useful as a reference tool.

The opening chapters of The Yoga Tradition provide an overview of the subject, with subsequent chapters following a roughly chronological order. The main historical periods are Pre-Classical, Classical, and Post-Classical. Yoga is explicated as it appears in the Rig Veda, the Upanishads, the Bhagavad Gita, the Yoga Sutras of Patanjali, and numerous expressions that subsequently developed prior to modern times. Representative of the many forms of Yoga treated are Jnana, Bhakti, Karma, Raja, and Kundalini. The historical review ends with Tantra and Hatha Yoga. The comprehensive coverage of the book is seen not only in Feuerstein's vast presentation of Hindu Yoga but also in his inclusion of chapters on Yoga as it developed in India's three smaller indigenous traditions, Buddhism, Jainism, and Sikhism.

Finally, the author's lifetime involvement in the spirituality of India, resulting in a simultaneous breadth and depth of understanding, is reflected in his ability to distill accurately the distinctive spirit of the native traditions making up India's complex religious heritage. In the book, for example, Hinduism is summarily characterized as a religion of "breathtaking non-dualist metaphysics," Buddhism for its "stringent analytical approach to spiritual life," and Jainism by its "rigorous observance of moral precepts, especially nonviolence."

-]AMES ROYSTER

May/June 1999


Victorian Fairy Painting

Victorian Fairy Painting

Ed. Jane Martineau
London: Merrell Holberton, 1997. Paperback, $29.95, 160 pages.

This work is the catalog of an exhibit organized by the Royal Academy of Arts, London, and the University of Iowa Museum of Art. The exhibit was also shown at the Art Gallery of Ontario, Toronto, and the Frick Collection, New York. In addition to the catalog proper, consisting of reproductions of the works exhibited with descriptions of them and biographies of the artists, the book contains seven introductory essays on the artistic popularity of the fairy theme in Victorian England.

The first of those essays begins, "Fairy painting, particularly when produced in its Golden Age, between 1840and 1870, is a peculiarly British contribution to the development of Romanticism" (11). Although fairy-like beings populate the lore of cultures all over the world, the modern image of the fairy was largely molded by Victorian productions of Shakespeare's plays, particularly Midsummer Night's Dream, which provided subjects for many of the paintings in this exhibit. Victorian interest in fairies was also reinforced by nineteenth-century spiritualism and its promise of contact with another world.

Two prominent artists in the fairy painting tradition were Richard Doyle and his brother Charles Doyle, the father of Sir Arthur Conan Doyle. And thereby hangs a tale. Arthur Conan Doyle was interested in spiritualism partly because of the early death of his son and in fairies because of his father's and uncle's paintings. He published an article in the Strand Magazine on "Fairies Photographed: An Epic-Making Event" and in 1922 expanded it into a book, The Coming of the Fairies.

The photographs in question (known as the "Cottingley photographs" from a Yorkshire village) were taken by two girls, ten and sixteen years old, who maintained that they really saw fairies but who faked the photographs with cutout figures in order to convince their doubting family. They also convinced an over-credulous Conan Doyle. A Theosophist-Scientist, Edward L. Gardner, later wrote an account of the event as he knew it: Fairies: The Cottingley Photographs and Their Sequel (1945). But the fakery was not exposed until years later, when one of the girls, having grown into an old woman, explained exactly how she and her cousin had arranged the hoax. Yet the perpetrators of the fraud continued to maintain that they had actually seen fairies and only faked the pictures.

An account of the Cottingley photographs was presented in a 1997" movie, Fairytale-A True Story (reviewed in Quest 96.1 [January 1998], 16-17). The movie's version of events played somewhat loose with the facts, but preserved faithfully the ambiguity in the reality of the Cottingley fairies and their photographs. The chief historical inaccuracy in the movie was the transfer of Doyle's credulity to Gardner, who in fact was the more skeptical of the two. What the whole Cottingley episode shows, however, is the abiding fascination fairies have had for English people and others. The lure of Fairie (to use J. R. R. Tolkien's archaic spelling) did not end with the Victorian paintings.

The paintings in this work are a fascinating collection of the graphically elaborate, decorative, mystical, fantastic, hallucinatory, quaint, erotic, charming, evocative, epic, otherworldly, engaging, and esthetic. They are a testament to high Victoriana and to the fascination humans have always felt for another dimension of reality. In that regard, they bear witness to an important fact, namely, that reality is not limited to what our senses can perceive. There have always been those-some of them quite sensible, practical people- who have claimed to have access to another level of reality, a parallel world, as it were. Unless one is a fundamentalist skeptic, there are no grounds for denying the possible reality of such a parallel world.

Most of all, fairy lore-both older and contemporary-speaks to our sense of the fullness and the complexity of the world. The word world comes from Anglo-Saxon wer-eald, the age of man. But that etymological sense is much too limited. The world is not limited to human beings and our concerns-shoes and ships and scaling wax. It embraces far more, including otters and owls and oaks. Indeed, as this exhibit and its catalog show, it also includes frights and fun, fantasies and fairies.

-JOHN ALGEO

May/June 1999


Walt Whitman's America: A Cultural Biography

Walt Whitman's America: A Cultural Biography

By David S. Reynolds
New York: Alfred A. Knopf, 1995. Hardcover, xii + 671 pages.

Among the most enlightening and engaging biographies describing the Brooklyn poet Walt Whitman is David Reynolds's Walt Whitman's America. In it, he penetrates the psychological landscape within the poet's personality and reconstructs Whitman's intellectual world. In this biography describing nineteenth-century America and the author of Leaves of Grass, Reynolds greatly enriches American intellectual history.

-DANIEL ROSS CHANDLER

March/April 1999


Emerson among the Eccentrics: A Group Portrait

 Emerson among the Eccentrics: A Group Portrait

By Carlos Baker. New York: Viking, 1996. Paperback, xv + 608 pages.

Emerson: The Mind on Fire.

By Robert D. Rlchardson, Jr. Berkeley: University of California Press, 1995. Paperback, xiii + 671 pages.

Two literary giants whose writings enrich American culture live and breathe in these biographies that place the authors within their contexts and establish them properly in American intellectual history.

Princeton University's Carlos Baker, the mentor of several successive student generations who became remarkable scholars, crowned his career with this study in which he pictures nineteenth-century Concord, Massachusetts, as a creative Mecca that fostered a congenial, colorful community composed of unconventional intellectuals. Presenting Emerson as the preeminent resident of Concord, Baker treats such other personalities as Emerson's Aunt Mary Moody, his wife Lidian, Bronson Alcott, Margaret Fuller, Henry David Thoreau, Jones Very, William Ellery Channing, Theodore Parker, Nathaniel Hawthorne, Walt Whitman, and John Brown.

Robert Richardson's Emerson: The Mind on Fire supplements his Henry Thoreau: A Life of the Mind. The biographer pictures Emerson as student, Harvard Divinity School theologian, mystic, nature lover, independent scholar, Transcendentalist philosopher, passionate liver championing intellectual freedom, and a preeminent contributor to the nation's literature and culture. He presents Emerson as a thinker with an unfathomed emotional depth and as a mystic pulsating with enormous intellectual intensity.

 

-DANIEL ROSS CHANDLER

March/April 1999


The Alphabet versus the Goddess: The Conflict between Word and Image

The Alphabet versus the Goddess: The Conflict between Word and Image

By Leonard Shlain
New York: Viking, 1998. Hardback, xvi + 464 pages.

History, Henry Ford testified in a libel suit against the Chicago Tribune, is bunk. Historians, both professional and amateur, keep trying to prove that the father of the Model T was wrong, their favorite defense being the discovery of causal patterns in historical events. Leonard Shlain, a professional surgeon and amateur historian, is a counsel for the defense.

His brief, The Alphabet versus the Goddess, was bred by Marshall McLuhan out of Marija Gimbutas. A generation ago, McLuhan proposed that the way we say things is actually more important than what we say: the medium is the message. The "same" information conveyed in different ways is in fact different information, for the manner and style of delivery change the import of the information. Within the past" decade, Gimbutas's work has been invoked in support of a new view of prehistoric Europe as a peaceful society devoted to Mother-Goddess worship before the rowdy Father-God-honoring Indo-Europeans swooped down on them and made a mess of things.

Shlain's take on these two ideas focuses on the effect of the development of writing, especially the alphabet. He sees the alphabet as having a powerful influence on how literate people view the world, specifically in promoting left-brain, male orientation over right-brain, feminine perceptions and responses. Although Shlain tries to give the alphabetical devil its due by acknowledging that literacy has its blessings, the tenor of his work is otherwise: the alphabet, by promoting unbalanced male aggressiveness in human behavior, has been the great villain of history through promoting male chauvinism in Europe and other unfortunately literate lands.

Here are some statements of the thesis: "Every society that has acquired alphabet literacy has become violently self-destructive a short time afterward" (77). "A culture's first contact with the alphabet drives it mad. Hunter-killer values thrust to the fore, and nationalism, imperialism, and bloody religious revolution follow" (419).

This alphabetical thesis is set in the context of a kind of Social Darwinism. The story is that, when our hominid ancestors came down from the trees, a variety of anatomical changes evolved, one of whose consequences was to put females at a disadvantage in getting food and making them dependent on the largesse of predatory males, who used their new dominance to their own advantage in breeding. From there it was all downhill. The eventual development of the alphabet was the nail in the coffin of arboreal Eden.

This thesis depends on a series of correspondences. On the one hand, we have left-brain dominance, masculinity, linearity, aggressiveness, alphabetical writing, and so on. On the other hand, we have right-brain dominance, femininity, spatial relations, cooperation, pictorial representation, and so on. The thesis posits that the development of alphabetical writing changed the structure of the brain and accentuated all the left-brain functions. So the decline of human history and what's wrong with the world are due to males and the alphabet. These correspondences form a neat set for which, however, evidence is either thin or nonexistent.

In addition, there is a little problem. The supposedly masculine feature of linearity that Shlain sees in the alphabet is really secondary in writing, being derived from spoken language, which is distinctly linear as well as hierarchical. Sounds come one after another in time, a feature imitated in writing by having letters come one after another in space. Sounds make lip words, which make up sentences, which make up discourses-a distinctly hierarchical structure, imitated in writing. If there is a villain here, it is speech. In fact, a case can be made for speech being more left-brain and masculine-like than written language. Speech happens in time, whereas writing is located in right-brain space. Speech is more abstract than writing, for it is wave impulses in the air, whereas writing is solid material right-brain stuff. Speech is wholly nonpictorial, whereas writing has right-brain pictorial or design potentials, such as Islamic calligraphy or concrete poetry (in which the words of a poem are arranged in the shape of an object or pattern).

If the brain was modified in a masculine, linear way, that modification must have occurred when language evolved, very long before alphabetical or any other writing developed. Hence in our Eden we would have been not just illiterate, but dumb.

The factual errors in the book would take more space to detail than is worth devoting to their listing. A couple of examples must suffice. Purdah (the segregation of women) is said to be a Hindu practice (159); the word is Hindi, but the practice is primarily Muslim. The Aryan invaders are said to have found Sanskrit in India (161)j Sanskrit was the language of the invading Aryans, being sister to the Iranian languages and first cousin to Greek, Latin, and English. The ranks of the Buddha's disciples are said to have excluded women (174); women are reported in Buddhist writings to have been followers of the Buddha during his lifetime.

This effort at rewriting history to show that our ills are the result of male aggression and the alphabet may be politically correct, but it is doctrinaire rather than factual. It proves that Henry Ford was right. History is bunk. But herstory like this is even greater bunkom.

-JOHN ALGEO

March/April 1999


Subcategories