Gott Urbild Der Emanzipierten Existenz Im Yoga Des Patanjali

This document summarizes a philosophical analysis of the concept of God within Patanjali's Yoga system, as presented in the book "Gott, Urbild der Emanzipierten Existenz im Yoga des Patanjali" by Gerhard Oberhammer.

Core Argument:

The author, Gerhard Oberhammer, argues that the concept of God in Patanjali's Yoga (known as Ishvara) is not a traditional monotheistic creator deity but rather a philosophical construct integrated into a fundamentally atheistic and speculative framework derived from the Samkhya school. This integration resulted in a specific understanding of God as the archetype of emancipated existence.

Key Points:

• Dual Conditions for a Philosophical Theology: Oberhammer begins by stating that philosophical theology requires two elements: an existential experience of the divine and a conceptual apparatus for its historical realization. He notes that these two may not always originate from the same intellectual milieu.
• Yoga's Foundation in Samkhya: Patanjali's Yoga is presented as being philosophically rooted in the atheistic Samkhya school, which did not posit a supreme being. However, Yoga adopted the idea of a highest being from other circles.
• Yoga as a Path to the Absolute: The essence of Yoga is described as a path to the Absolute, conceived as a possibility of the human spirit. Historically, it manifests as a system of ascetic and meditative practices aimed at direct experience of the "absolute" spiritual nature of humans and their "emancipation" (kaivalya).
• "Emancipation" and "Seinsmystik": Emancipation refers to the existential knowledge of one's "a-cosmic" being and the actual realization of this state of being. Oberhammer posits that Yoga is a form of "Seinsmystik" (mysticism of being), and emancipation is a metaphysical interpretation of mystical experience.
• The Role of Ishvara in Yoga:
  • Means to Emancipation, Not an End: Ishvara is not considered central for its own sake but as a means to achieve gnostic-mystical absorption (samadhi), which is the sole path to liberation.
  • Not Relevant for the Emancipated Soul: For the liberated soul, Ishvara ceases to be relevant, as it rests in absolute isolation.
  • Adopted from Elsewhere: The author concludes that the concept of Ishvara could not have originated within the Samkhya-Yoga milieu due to the absolute nature of the spirit concept, suggesting it was adopted from another worldview.
• The Nature of Ishvara in Yoga Sutras:
  • Ishvara is defined as a "special purusha" (soul), untouched by afflictions and karma.
  • He is the unparalleled seed of omniscience and a teacher not bound by time.
  • Crucially, Ishvara's being is ontologically structured similarly to other purushas.
• The "Sattvic Pendant": To reconcile the Samkhya concept of the purusha (pure, inactive consciousness) with the attributes of an omniscient God, Yoga, particularly in Vyasa's commentary, introduces the idea of a "sattvic pendant" (materielles Pendant). This is a material component solely composed of sattva (one of the three gunas), which serves as the basis for Ishvara's knowledge and attributes.
• Ishvara as the Archetype of Emancipation: Ishvara's ultimate role is to serve as the archetype of the emancipated existence. He is presented as the "Urwissender" (primordial knower) who, out of compassion, adopts a sattvic cognitive organ (citta) and body to teach the liberating knowledge to others, much like the mythical founder of Samkhya, Kapila.
• Influence of Samkhya: The conceptual framework of Samkhya profoundly shapes the understanding of Ishvara. The idea of the gunas (sattva, rajas, tamas) is used to explain the world and Ishvara's attributes. The concept of sattvam in Ishvara is seen as the cause of his knowledge and a reason for his superiority.
• The "Devotional Consideration" (Ishvara Pranidhana): This practice is presented not as an act of divine love but as a means to achieve absorption (samadhi). By focusing on Ishvara, the yogin's mind becomes concentrated, leading to the realization of their own pure, emancipated state, as Ishvara is seen as the perfect example of this.
• Tension between Existing God Idea and Conceptual System: The core tension lies in how an existing "God idea" (likely from a more theistic context) was forced to fit into the atheistic, dualistic conceptual system of Samkhya-Yoga. This led to the unique formulation of Ishvara as an archetypal liberated being rather than a creator.
• Lack of Creator Role: The Samkhya conceptual system was too unsuitable to express ideas of a world creator or cosmic creative force for Ishvara.

In essence, Oberhammer argues that Patanjali's Yoga, while incorporating a concept of God (Ishvara), does so within a philosophical system that prioritizes self-realization and liberation of the human spirit. Ishvara serves as a conceptual tool and an ideal model for this emancipation, rather than a personal deity actively involved in creation or salvation in a traditional sense. The unique character of Ishvara in Yoga is a result of the philosophical constraints and the adoption of the concept into the Samkhya worldview.