Why Catholics Should Never Do Yoga

Springtime in my Diocese is what I like to call Mission Season. It’s when the larger parishes put on missions, retreat weekends and single days of reflection in the hopes of igniting the faith of the many lukewarm. At one of the parishes, the team planning their women’s retreat decided that, rather than having Evening Prayer, they wanted to do a session of yoga. Yes, you read that right. Yoga rather than Evening Prayer. Their Spiritual Director, a very devout Deacon and one of my dearest friends in this world, said, “Absolutely NOT.” Disturbing as this was to my friend the Deacon, many Catholics don’t seem to share his grave concern. Maybe not for a retreat weekend, some may say, but yoga’s a great form of exercise. This would have been my response only a few years ago. I realize now just how incorrect this is, but yoga has been sold to the West as such, and we are paying a terrible spiritual price for it.

My checkered history with yoga is one of the reasons I’m excited about the seventh season of RealCatholicTV.com’s The One True Faith, hosted by Michael Voris, which promises to focus on the occult. The season's first episode, “Black and White Magick” (embedded below if you're interested) is mostly about the practice of divination, casting spells and witchcraft, but there was an audience question about the practice of yoga. Voris’ typically direct response was right on the money: “The point is to free the mind from the body…the spirit is all that matters, and matter doesn’t matter.”

Once upon a time back around 1995 or 1996, before I started working at a Catholic bookstore (I have a lot of great books in my private library from that wonderful little place), I was hearing a lot about meditation, and several people told me that I should try it. I had no idea how to meditate, so I went down to the  Diocesan library. They had fewer materials than I thought a Diocesan library should have, but I managed to find a set of tapes (the title completely escapes me) by a Catholic priest and checked it out.

Having been born into the Post-Concillar Church, my parents spent a small fortune on Catholic grade-school with a faith formation program consisting of little more than the infamous "Hi God!" programs. My mother did save her old Maryknoll Crusades magazines from her childhood, and I read those back in grade school, but proper faith formation requires much more than a couple dozen issues of an old Bible study magazine from the 1950s meant to supplement what should be thorough Catechetical training. I was utterly unprepared for what I now know is New Age, progressive thinking. I was also stupid, so I popped the tape in my stereo and went through the meditations.

I had a hard time with this priest's meditations because he kept saying to empty the mind, focus on the sound of his voice, place the self into the scene he was describing. He spent a lot of time talking about breathing and did a few breathing exercises. I really couldn't get into the tapes. I couldn't concentrate. My thoughts kept churning in circles. I gave up on the tapes themselves pretty quickly, but there was this insert with the tapes that talked about the similarities between the world's religions; how God knows our hearts and our intentions; how being open-minded to new and different ideas helps us to understand God; how Eastern philosophies use meditation techniques from which Catholics could benefit. What I now recognize as New-Age philosophy from that insert is what planted some serious errors in my mind and opened the door to my ten-year affair with the practice of yoga.

It was around 1997 when I caught this fitness bug, and was introduced to yoga through workout programs on cable fitness stations. I actually started with the programs that mixed yoga with dance, and thanks to my High School and College dance training, I picked it all up very quickly. There were full yoga programs as well, with the instructors talking about balance and muscle control. Every once in a while they'd throw in key phrases like, “find your center”, “focus your breath”, “clear the mind”, “feel your inner warmth”. Today I would clearly recognize these phrases as being in the danger zone; but to me "the center" was a dance term, and the rest, well, I knew what I believed, and it was pretty clear that this was all exercise. I deftly rationalized that the terminology wasn't important, and I started to believe that the meditating priest might not have been wrong. What I was failing to grasp, as I believe do many people, is that ultimately yoga isn't at all about health and fitness, but more on that later.

For nine years I was an on again-off again yoga student. I wasn’t faithful to it by any means early on, but I always came back to it, because the physical results were unmatched. I could maintain my figure with a no-impact workout program that in a very unique way relieved my stress, which was a real bonus when I took a new, demanding job in 2006. I decided then that it was time to get more serious about my yoga practice. I found Yoga Journal online which contained some very compelling articles about the physical benefits of yoga, along with tutorials on the poses. I felt great about my decision, and bought myself two books at the beginning of 2007: Light on Yoga by B.K.S. Iyengar and Richard Hittleman’s Yoga: A 28-Day Exercise Plan. I also started looking for an instructor, but (luckily) they all overcharge and I’m cheap.

I flipped through Hittleman’s book, which was for beginners, and decided that I should save the easy book to loan out to someone that might be interested, and just dive right into Iyengar's more challenging Asana sequences instead. I casually read the Introduction titled, “What Is Yoga?”, perused the photographs of the poses and found the section containing the sequences. It took quite a bit of study, and within 5 months I was advancing quite quickly. I couldn’t get my foot behind my head, but I was able to complete a solid 40-minute “workout”, was getting stronger and more flexible, and was even starting to pick up the Sanskrit terminology.

As I progressed, though, I was still having trouble with the whole "empty your mind" thing. I tried to pray my traditional Catholic prayers, but they actually interfered with my ability to hold a pose. Then there was the breathing. Getting the breathing down is very important. There is this term, Pranayama, which in its simplest definition means breath. To practice Pranayama, as I understood it, you lie on the floor on your back in what is called “corpse pose” and breathe very deeply and deliberately. From what I’d gathered from Iyengar's directions, I should have been able to complete ten minutes of this breathing every session, but I could barely get through two. My mind just continued to wander, just like with those meditation tapes over a decade before. It was then that I went back into the introduction of the book to maybe gain some insight into what I might have been doing wrong, and read the following:

‘The emptying of the mind of the whole of its illusion is the true rechaka (exhalation). The realization that “I am Atma (spirit)” is the true puraka (inhalation). And the steady sustenance of the mind on this conviction is the true kumbhaka (retention). This is true pranayama,’ says Sankaracharya. (Iyengar, p 44)

I gulped rather loudly as it suddenly dawned on me why Light on Yoga is subtitled “The Bible of Modern Yoga”. Iyengar went on to claim something that I immediately knew was wrong: that every living creature inhales the statement God is Me and each exhale I am God. I continued reading the introduction much more intently, which is how I discovered the true purpose of yoga, which is, simply put, to help the yogi properly die.

According to the Bhagavad Gita, from which Iyengar quotes and calls “the most important authority on Yoga philosophy”, the whole purpose of yoga is to “escape pain and sorrow” (p. 19). There are eight “limbs” to yoga. Pranayama, the breath, is actually the fourth limb. The goal is to reach the eighth called Samadhi, which is when the yogi relinquishes the body for a state of transcendental perfection in union with the universe, or essentially an altered mental state. One of the beliefs behind the practice is that each person is granted a fixed number of breaths, and yoga will lengthen each breath for the purpose of extending the amount of time a soul can exist in the altered state before the body dies, thus the higher state when it reenters this world upon reincarnation.

What we think is exercise is actually Asana, the third limb of yoga that is supposed to purify the body to be a proper vessel for the soul, to help the yogi gain mastery over the body for the sake of deep, sustained inhales and exhales, which we now know are prayers to the self as God. Here in the West, because we think Asana is exercise we skip over the first two limbs, which promote indifference toward the world and others. Indifference would certainly help quiet the mind loaded with worries and cares, but it should set off serious alarms in any properly formed Catholic. Isn't Christ's great commandment to love one another? Also, the deep breathing of Asana poses allows the yogi to achieve such a deeply relaxed physical state. Recall that the purpose of yoga is to escape pain and sorrow. I believe that the intense relaxation is the primary reason why so many people find themselves seeking out a more disciplined yoga practice, as I did. The racing mind disturbs relaxation, and if determined, the yogi will break his or her mind,  move on through the remaining limbs, deepen the rift between the body and soul, and turn the mind in on itself.

This is why I had such a hard time getting any further than I did with Pranayama. In a practice that is  thousands of years old, every single particle of it is meant to achieve a defined purpose. My mind, formed in Catholic theology far more intensely than in yoga, knew better and was outright rebelling against what I was trying to make my body do. I pulled the Hittleman book off the shelf which claimed to be about exercise in the title. Could I have been overthinking all of this? I read the following in the introduction on page 9: “Yoga is concerned with the health and beauty of the organism as a unified whole.” The organism? I continued to read through Hittleman and after finding references to union with the universe, decided to put both books in storage. My practice waned and eventually stopped altogether.

After doing some more reading and investigating over the past few years, it's quite clear to me now what yoga is all about, and why that priest’s meditation tape was so terribly misleading. What saddens me now the most is that in my ignorance I've turned a few people onto yoga, bought yoga sessions for a family member as a gift, and have supported a very dear friend in her becoming a yoga instructor. Sadly, she’s been pulling away from the Church, and I fear that it’s her yoga practice that’s responsible. Over the years I've also had a few crises of faith, and have wondered on more than one occasion if, in my utter ignorance, my yoga practice, haphazard as it was, had a hand in any of them.




This program is from RealCatholicTV.com

Meditation, TV and the Reptillian Brain

I've been meditating on the following excerpts of Interior Castle rather intently for the last few days:

8. I, myself, have sometimes been troubled by this turmoil of thoughts. I learnt by experience, but little more than four years ago, that our thoughts, or it is clearer to call it our imagination, are not the same thing as the understanding...As the understanding is one of the powers of the soul, it puzzled me to see it so sluggish at times, while, as a rule, the imagination takes flight at once, so that God alone can control it by so uniting us to Himself that we seem, in a manner, detached from our bodies. It puzzled me to see that while to all appearance the powers of the soul were occupied with God and recollected in Him, the imagination was wandering elsewhere.

10. Whilst writing this I am thinking of the loud noise in my head which I mentioned in the Introduction, and which has made it almost impossible to obey the command given me to write this. It sounds as if there were a number of rushing waterfalls within my brain, while in other parts, drowned by the sound of the waters, are the voices of birds singing and whistling. This tumult is not in my ears, but in the upper part of my head, where, they say, is placed the superior part of the soul. I have long thought that this must be so because the flight of the spirit seems to take place from this part with great velocity.

 --The 4th Mansion, Ch 1.
Emphasis mine.

Not too many years ago, when I first got into marketing, I had to learn what triggers potential interest in various products. This research led me to, of course, television.  If you want to research this on your own, simply go to your favorite search engine and type the words TELEVISION BRAIN.

The first thing I learned is that there are three areas of the human brain, and that these areas are responsible for different forms of brain activity:

Neocortex, the highest form of brain activity where intellect, reason and imagination reside.

Limbic, the secondary form of brain activity where our feelings and reactions are processed.

Reptillian, the most basic form of brain activity best described as "survival mode".

I hope anyone who is reading or has read Interior Castle just had an A-HA moment when they got to the word "Reptillian".  (Teresa repeatedly refers to creatures living within the castles who would lead us out of prayer as reptiles).

In advertising, the goal is to trigger need for any given product, and essentially it's most desireable to cut through the intellect and emotion and go straight to that Reptillian brain. Television, as it turns out, is a magnificent device for this very goal, because by design TV does exactly this. No joke. It's been studied extensively since the 1960s.

When we're plopped down in front of the old idiot box, we respond to what we see on a very base level. EEG monitoring of brain activity detects a shift of certain thought patterns into a more passive state while watching television, regardless the program.

Other studies theorize a three-view process by which television drills information into our reptillian minds. The first time we see a show, film or commercial, we have a strong physiological response. A second viewing elicits a lesser response, and a third none at all. The second and third viewings reinforce the original response, because we remember the reaction we had when first exposed to the image. With "survival mode" reinforced, we alter our behavior accordingly, often in spite of our intellect. Television, therefore, can play a substantial role in conditioning our actions, beliefs and attitudes. Advertisers have used these theories for years. It's why many of you believe an engagement ring is supposed to cost two months salary.

The neocortex is rarely, if ever, engaged while watching television.

There are other factors thought to be involved as well. The rise in endorphin levels while watching television are compared to those in runners. Next time you watch CSI: Miami or some action film, be mindful of your physiological responses. Migraines are thought to be withdrawl symptoms when TV viewing suddenly decreases. Excessive television viewing has been suggested as a link to the rise of ADD, ADHD, Autism and other neurological disorders. All this before factoring in television content, which is further believed to cause behavioral problems in children and adolescents (read from any of the articles listed here), and intensifies conditions ranging from chronic depression to anger management issues in adults.

(Note: I found only one document refuting commonly held findings regarding TV's effects on the human brain, and surprise, it was produced from within the television industry. The Children's Television Network document titled "Television and the Brain: A Review" by Katherine V. Fite, contains little more than glorified "nuh-uh's" and a few creative spins on EEG results. I also found it rather disturbing that Fite chose to cite findings on adult subjects to disprove television's negative effects on the still-developing minds of children.)

WHY IS THIS IMPORTANT TO MY SPIRITUALITY?

Review the excerpts from Interior Castle I posted at the beginning of this post. Teresa of Avila, Doctor of the Church, describes the mind in prayer as using imagination and very high thought. She even discusses the physical location of our soul's activity as being in the front of the brain, which is where we find the neocortex. Prayer and meditation in the Catholic sense requires our intellect, imagination and ability to reason. While praying a Rosary, for example, we meditate on the life of Christ: we recall specific events, think about corresponding Scripture, try to imagine the details, and find meaning in these events for our own lives. Another example is Lectio Divinia, where we meditate on the meaning of a word, sentence or section of Scripture in many contexts order to fully understand what we've read. This kind of meditation requires the activity of the neocortex.

What can happen to my ability to pray if I'm spending 4 to 6 hours in front of the television, not using my neocortex, the very part of the brain that St. Teresa relies upon in order to experience Sweetness in Prayer (the title, by the way, of the chapter I quoted above)?

Think again about television being a delivery method of information into our reptilian brain. What about programming that exaggerates problems, distorts facts or presents revisionist historical information about faith, religion, our Church, God, Christ, Mary, priests, nuns, Catholics, morality...?

What about other programming? Network TV constantly pushes the morality envelope with content; cable tore through that envelope from the the word go. If our reptilian brain is conditioned to stop reacting to the immoral behavior we're seeing on TV, what happens to our moral compass?

If we don't shut the TV off long enough to intellectually process what we've watched, what will we become?

My husband and I talked about drastically limiting our television viewing as a Lenten sacrifice. The more I process all this information through my neocortex apart from the tube, the more convinced I am that we're on the right track.

Empty Heads, Empty Hearts?

Almost 13 years ago now I had the incredible privilege of working in a Catholic book store. It was there that my intense curiosity of all things spiritual was first nurtured. Over the years I've done a whole lot of reading on a wide variety of spiritual thought--not because I was looking for answers per se, but because (aside from one major backslide which I'll tell you about some other time) I've always been very much a Catholic. It's just that every time I read something new, or discover something different, my curiosity gets the best of me and I go digging around the topic until my curiosity is satisfied--for the time being.

My curiosity has had me reading not just Catholic books--the predominant category in my personal library--but books & documents about all kinds of religions, practices and disciplines. Some are very similar to Catholicism, some are very different, but all have a few things in common. One of these commonalities that I've never really questioned until very recently was this notion of "clearing the mind", or trying not to "think", but to instead focus our attention on a single thought or sensation, like our hearts beating, our breathing, the wind rustling outside, and to tune everything else out.

In some religions this practice is said to allow the person to enter another state of consciousness. As Christians we do not seek an altered state, but a number of Christians also suggest this practice as a good preparation for prayer. Clearing our minds and focusing intently on a single thought is supposed to bring about a mental state that facilitates clear, unobstructed meditation, as well as the posture to engage in contemplation. The idea is that we'll be able to hear the voice of God better without the noise of our own thoughts getting in the way.  It's by no means a new idea.

I thought until very recently that this was how it worked, but I couldn't ever attain it. I have one of those minds that just won't turn off. I start off not thinking and lets say listening to my heartbeat, then after two, maybe three beats I'm wondering whether or not my compost has the right ratio of brown and green matter and whether the local convenience store restocked their nightcrawlers (for the compost...yes, my mind is a scary place). It's a headache waiting to happen. I even have trouble praying rosaries because my mind wanders too much, particularly when I intently zero in on the mystery. Then about two weeks ago I read something in St. Teresa of Avila's Interior Castle:

"Some books," she wrote, "advise that as a preparation for hearing what our Lord may say to us we should keep our minds at rest, waiting to see what He will work in our souls. But unless His Majesty has begun to suspend our faculties, I cannot understand how we are to stop thinking, without doing ourselves more harm than good. (4th Mansion, Chapter III #4)" Talk about a relief. She continued on, comparing the suspension of thought with "forcible restraint", and discussing how thought and imagination are a sign of our creation in His image and likeness:

When His Majesty wishes the mind to rest from working He employs it in another manner, giving it a light and knowledge far above any obtainable by its own efforts and absorbing it entirely into Himself. Then, though it knows not how, it is filled with wisdom such as it could never gain for itself by striving to suspend the thoughts. God gave us faculties for our use; each of them will receive its proper reward. Then do not let us try to charm them to sleep, but permit them to do their work until divinely called to something higher.  (4th Mansion, Ch III #4)

Charm them to sleep. How good is a dialogue with one person constantly asleep?

As I continued reading, I began to think of an element of my Christian life called Formation: the progressive use of our intellect to better know God and grow in love for Him. Our formation should roll into prayer, allowing us to dialogue with God on ever increasing levels. Metanoia is a change of the mind to know and to live God's will for us.  How can our minds change at all when they're forced into a state of inaction?  The more we allow our minds to stretch (so long as we avoid sin), the better equipped we are to develop our understanding of God, who is infinitely beyond anything we can comprehend.

Maybe the reason to not empty the head is as simple as this:  When God is ready to "employ" my mind according to His will, I want Him to have plenty of material to work with.

Truth In Love

"If I speak in human and angelic tongues but do not have love,

I am a resounding gong or a clashing cymbal." I Cor 13:1

"Because it is filled with truth, charity can be understood in the abundance of its values, it can be shared and communicated. Truth, in fact, is lógos which creates diá-logos, and hence communication and communion." Statements such as this from Benedict XVI's third encyclical letter, Caritas In Veritate, really get me thinking.

Truth, in fact, is lógos. Lógos is greek for thought or word. Don't our thoughts and words reflect what we hold true? At least they should, just like our actions--indelibly linked to the truth--reflect our thoughts and our words. Caritas, Latin for charity or love, is our action. As we continue to strive toward living in grace, we express with our lives the truth to which we hold.

I wish I could express how many times over the last month I've been in that unfortunate position of having to stand up for truth. As I continue to grow in my faith, I realize more and more just how hard it is to REALLY love. I know that loving someone doesn't necessarily mean sparing feelings, or catering to whims, or doing things to make others "happy". This is the unpleasant side of love. Love isn't just about doing "good" things; is also about doing the hard things.

Just look at our Lord. Talk about doing the hard things.

What a comfort to know that when we're doing those hard acts of love, when we're standing up for the truth, we're not standing alone. We're entering into the ultimate Truth through whom and from whom a powerful Love flows; a love far beyond our ability to even comprehend.

* * *

The following video contains a beautiful meditation by Fr. Larry Richards delivered at the 2005 Steubenville Youth Conference. I invite you to watch this clip when you have about 10 minutes of quiet time. I found it better with my eyes closed. You may too.

As you listen, allow it to lead you into a dialogue with the Lord. Can you hear his voice?