Yoga is a set of religious and philosophical teachings leading to the liberation of a person from the suffering of life. The founder of the teaching is considered to be Patanjali (2nd century BC), who systematized the basic techniques in the “Yoga Sutra” - the oldest written manual on yoga. Yoga teachings offer methods for achieving liberation from suffering and theoretically substantiate them.

Yoga is divided into four parts. The first deals with the nature, goals and forms of yoga, and discusses the various methods of achieving yoga. The second part is devoted to the means of achieving concentration, that is, the spiritual states that cause misfortune and their painful nature, the four-fold form of suffering, its cause and the means of ending suffering. The third part of yoga describes the internal aspects of yoga, the supernatural powers acquired through its practical application. The fourth part describes the nature and forms of liberation and examines the reality of another world.

The basis of the yogi's teachings was the philosophical ideas of the Samkhya school. Yoga is a variant of the practical application of Samkhya ideas in life. According to Samkhya, everything that exists in the world is a manifestation of two types of reality - matter and consciousness, the spiritual principle. Matter is the primary substance of the universe and consists in turn of three parts: reality, insight, which at the psychological level are identical to happiness; “obscurity”, non-stop activity that generates pain, and a dark, inert beginning that generates ignorance and indifference. Mind, personal “I”, intellect are understood as refined forms of matter. Consciousness, the spiritual principle, is an eternal, unchanging principle of individuality, standing outside of time and space. Evidence of the existence of this spiritual principle is considered, in particular, pleasure, pain and indifference embodied in material forms. At the same time, it is argued that liberation from the adversities of the manifested world makes sense only if there is a Spirit independent of the material shell that is capable of such liberation. This spirit is universal and immortal, representing pure individual consciousness.

Individuals who have not achieved enlightenment are not able to identify their true “I” and the motivation of their actions mainly depends on the sensory needs of the physical body. Therefore, liberation is achievable only under the condition of differentiation of the spiritual and material. The methodology of such liberation is offered by the teachings of yoga.

Yoga adheres to the concept of the existence of a supreme deity (Ishvara), the proof of whose existence comes down to identifying the qualitative characteristics of existence. The Supreme Being (Ishvara) is the bearer of all conceivable categories and qualities, in relation to which everything that exists in the world is assessed, but is not the Creator of the material world. Yoga philosophy considers God as the supreme object of contemplation for concentration and self-knowledge. It is God, as the supreme being, who establishes the relationship between two primary realities independent of each other - the individual rational principle (purusha) and primary matter (prakriti) - in accordance with the moral merits of individual souls.

The individual self is considered to be united with the physical body and more closely related to the subtle body. The Self is above all phenomena pertaining to the mind and body, above all physical and psychological changes such as sleeping and waking, birth and death, etc.

Awareness of the “I” is the achievement of a state of freedom from all misfortune and suffering - liberation. But spiritual penetration can be achieved only when the mind remains completely calm and clear, all modifications of the mind cease (interchanges of various states of mind: restless, inactive, distracted, concentrated, restrained).

According to the teachings of yoga, to achieve spiritual liberation of a person, you need a pure heart and a clear head. This can only be achieved by observing spiritual discipline. The system of spiritual improvement involves eight stages, of which the first five stages of yoga (hatha yoga) are aimed at mastering the material level of human existence, in particular his body, and the next three are mastery of the spirit (raja yoga) (Appendix 4). This system includes abstinence from unrighteous life, lies, immoderate enrichment, sexual life, adherence to the rules of internal and external purity, taming passions, reflection and surrender to the will of God, performing special physical exercises (asanas), mastering harmonious breathing and concentration skills consciousness on a specific object. As a result, liberation from everything corporeal and material occurs and spiritual liberation is achieved.

It is believed that a person who has mastered yoga acquires special strength. For example, he can tame all animals, including even wild animals; get any thing with a simple desire; know the present, past and future. They can also see through closed doors, pass through stone walls, become invisible, appear in different places at the same time, etc. But the yoga system, according to its theorists, warns against using yoga for these purposes. A yogi (a person who has mastered yoga) should not use this system to acquire and use supernatural powers. He must overcome this temptation because yoga is for liberation.

The importance of yoga as an important method of comprehending and realizing the ideas of the multidimensionality of the world is recognized by almost all Indian systems of philosophy. The use of yoga is the best way of self-purification, that is, cleansing the body and intellect. Therefore, almost all systems of Indian philosophy insist on the use of yoga as a necessary practical side of the philosophy of life.

In yoga, health is understood as a state of the body in which all its functions are carried out efficiently and easily. Swami Sivananda, as a modern doctor who used yoga therapy, wrote: “This is a state of comfort, lightness, the ability to eat, move and perform other vital functions. This is a state that is achieved through the harmonious functioning of various organs of the body.”

The understanding of health in the yoga system is based on natural philosophical views on the structure of the human body. It is believed that health is a state of balance of “the three elements of the body (breath, bile and mucus), provided that the brain and organs of the body work harmoniously and harmoniously, the person is calm and happy and carries all his life’s responsibilities with ease and ease.”

Considering human health as a dynamic state that changes under the influence of many factors, yoga therapy offers various methods for its restoration, preservation and improvement. They are based on the understanding of man as a being consisting of body, consciousness and spirit, and these components are closely interrelated. It is believed that all diseases initially originate in the mind, and only then affect the body. “Disease is a violation of certain laws of nature. ...Eliminating the cause of a disease is the most rational way to treat it,” says Swami Sivananda. In accordance with this understanding of the disease, the improvement of consciousness, primarily in its moral area, in yoga therapy is as important a component of treatment as methods of healing the body.

According to the teachings of yoga, the main means of getting rid of various diseases are considered natural, i.e. subordinate to the rhythms of nature, a way of life, natural food, cleanliness, rest and moderate physical activity, and most importantly - a joyful state of mind and observance of moral laws. Swami Sivananda, as a doctor who used yoga therapy in his practice for many years, recommended: “Be always joyful. The mind can heal all physical illnesses of the body with harmonious, healthy, spiritual thoughts, because all physical illnesses originate in the mind. Lack of joy and fun leads to poor health. If a person is always joyful and has his thoughts turned towards goodness, towards God, he will never get sick and will have good health.”

The medical-philosophical system of yoga contains the doctrine of “spiritual physiology”. It includes ideas about the relationship between the moral qualities of an individual, a person’s feelings and the work of the organs and systems of his body (Appendix 5).

In modern India, healthy and sick people practice yoga (in yoga therapy clinics); Research institutes continue to study this empirical traditional system.

Ideals in philosophy, religion and medicine of ancient India

In ancient Indian philosophy, much attention was paid to problems of morality. The laws of dharma and karma, the doctrine of moral duty, the ways of human self-improvement - these are elements of ancient Indian religious and philosophical teachings, in which the main idea of ​​the need for comprehensive human improvement is manifested.

In ancient Indian philosophy, the path to personal improvement, which should lead a person to deliverance from suffering, the attachments of life and allow one to interrupt the endless series of reincarnations, had various variations. In general terms, they can be divided into two options. The first is to take the path of self-denial and, renouncing worldly temptations, become an ascetic. The second is living a righteous life in the world in accordance with one’s personal dharma. The second path involves following a number of rules that, on the one hand, limit a person, and on the other, recommend that he cultivate certain qualities in himself. A person should not use violence (kill) towards living beings, lie, steal, indulge in sensual pleasures, or show greed. He must maintain purity, be in a state of contentment, full concentration, constantly study, serve God.

In Buddhism, the idea was first proclaimed that there is nothing in the world that is not, in a certain sense, relative. The moral and ethical norms of Buddhism are not based on abstract concepts of good and evil, but are based on the idea that any act can be interpreted differently depending on the circumstances. Actions and thoughts can be based on compassion, generosity and wisdom, or they can be based on hatred, gluttony and deception. Therefore, it is customary to consider moral actions that increase the spiritual level and bring joy to a Buddhist. Anything that stands in the way of comprehending the truth will be immoral. Thus, moral norms should be interpreted in the context of a specific act and its motivation. Wisdom and compassion are affirmed as natural categories that determine the harmonious existence of a person.

The Buddhist code of higher morality is based on the principle of abstinence from non-virtues, which relate to the actions of the body, speech and mind. Buddhist ethics includes taking the life of any creature, theft and debauchery as physical non-virtues. The non-virtues of speech include lying, slander, rudeness, and idle talk. The non-virtues of the mind are envy, malicious intent, false views (delusions). The non-virtues of the mind determine in a person’s life his bad (in Buddhist terminology) actions and deeds.

The Tibetan branch of Buddhism emphasizes the need to build relationships between people based not only on love, but on altruism. Love based on altruism “can even extend to someone who harms us, that is, to our enemy.” Buddhism, attaching decisive importance to the establishment of harmony and peace in human life, views morality as a system of human relationships of a certain type. Relationships between people based on love and mutual respect are the standard of Buddhist morality. In Buddhism there is no Creator, and everything depends on a person’s own actions and will.

Principle of Ahimsa(“thou shalt not kill”) ranks first on the list of unacceptable actions. The term “ahimsa” means not only not committing murder, but also instilling in a person a respectful attitude towards all living beings. In a philosophical sense, this concept correlates with karmic theory and endows all living beings with personal dharma. Ahimsa aims to identify the relationships between all forms of life. According to the principle of ahimsa, cruelty to anyone is unacceptable because it implies denial of his right to life. The principle of ahimsa (non-harm) affirms the right to life of all living beings. This principle is the central idea of ​​the religious and philosophical teachings of Jainism (founder - Vardhamana Mahavira).

Also in Jainism, the rejection of categorical judgments is mandatory, because everyone has the right to judgment and relinquishment of property, because all forms of life are interconnected. If a person has felt the uniqueness of each soul, then he will never encroach on its existence. If he felt that every person is a thinking being, then he recognizes the right of everyone to their own opinion. If a person feels that he has no one and nothing, then he will never desire world domination.

The soul, according to Jainism, is immortal. Therefore, the main task is the evolution of the soul during numerous incarnations (reincarnations). This process continues until it finds its natural, original state - a state of absolute purity and peace.

Thus, we can conclude that ancient Indian philosophy has a deeply humanistic orientation. One of the preachers of Tibetan Buddhism, Xing-Yun, believes: “We must act mercifully and compassionately, without regard to what kind of relationship we have with people and whether we will be rewarded for our work.”

Understanding the essence of man as a unity of the physical and spiritual and, at the same time, being in inextricable unity with the surrounding world and the cosmos formed the basis for understanding human health and illness, methods and means of treating them.

Hindu-Buddhist philosophical ideas underlie the medical knowledge of Ancient India, called "Ayurveda". The word “Ayurveda” literally translated from Sanskrit means “science of life”. The teachings of Ayurveda are set out in a number of treatises, the first of which were written in the late Vedic period (c. 500 BC) and reflect the philosophical concepts of that time.

In ancient Indian medicine, the idea of human health– ideal spiritual and physical condition. It was based on natural philosophical ideas about the primary elements (primary elements) that form the basis of being. In ancient Indian philosophy and medicine, man was considered in close relationship with the world around him. The whole world, according to the ideas of the ancient Indians, consisted of five primary elements - earth, water, air, fire and ether. The carriers of three of these elements (fire, water and air), which ensure the vital activity of the human body, were considered to be three primary liquids (“wind”, bile and mucus). From the five primary elements of the world and the three liquids in the human body, blood, muscles, bones, brain, etc. are formed. In accordance with these ideas, “health was understood as the result of a balanced relationship between three substances, the correct performance of vital functions of the body, the normal interaction of the senses and clarity of mind.”

Disease was understood, accordingly, as a violation of these correct relationships and a negative impact on a person of the five elements, as well as seasons, climate, unhealthy water, violation of hygiene rules, etc. The role of the doctor was reduced to restoring the balance that existed before the disease with the help of medications, physical methods (massage, exercise, diet, etc.) and surgical operations.

Thus, health was recognized as a state of harmony of the internal elements of the human body and, at the same time, harmony of a person with the outside world. Only with such a state can a person achieve liberation from the attachments of body and mind, free his consciousness and achieve the state of nirvana.

Compliance with moral laws was recognized as one of the main conditions for achieving a state of health. Their violation in accordance with the laws of karma is manifested, in particular, in the occurrence of various diseases.

The development of medicine in Ancient India is closely connected with the formation of professional medical ethics, within the framework of which ideas about the image of a doctor were developed. It included both the presence of professional knowledge and skills, and certain requirements for his moral and physical appearance. It was considered necessary that a healer, “who wishes to be successful in practice, should be healthy, neat, modest, patient, wear a short-cropped beard, carefully cleaned, trimmed nails, white clothes scented with incense, and leave the house only with a stick and an umbrella.” , and especially avoided chatter.”

A certain list of requirements for the moral character of a healer and his behavior in society was contained in the sermon that the teacher delivered to his students after completing his studies at medical school. Its text is given in the medical treatise “Charaka Samhita”, written by the outstanding ancient Indian physician Charaka (Appendix 6). It notes, in particular, that the doctor must direct all his thoughts, words and feelings to the treatment of the patient, must strive to improve his knowledge and must never do evil. The same sermon says that the doctor must keep secret information about the patient’s condition, about events in the patient’s life that he may witness in the course of healing. Thus, in medicine, the idea of ​​respect for a person’s personality, not causing harm to him either in word or deed, which was contained in many teachings of ancient Indian philosophers, appeared.

Buddhist teachings introduced a psychological approach to healing into Ayurveda, emphasized the importance of a person’s volitional aspiration to preserve and restore (in case of illness) his health, and highlighted as the main Ayurvedic principle of understanding human nature, according to which any biological manifestations contain a psychological component.

As Buddhism and Indian medicine spread, Tibetan medicine was formed, incorporating the philosophical ideas of Buddhism, Ayurvedic knowledge and elements of Chinese medicine.

In Tibetan medicine, the unity of philosophical and medical approaches to understanding human nature, his health and illness is most fully and clearly manifested. The spiritual and the physical are an inseparable whole - this is the initial thesis of Tibetan medicine.

Tibetan Buddhism includes the practice of yoga, including methods of rejuvenation and immortality, also associated with the principles of Ayurveda.

In Tibetan medicine, the spiritual development of the individual is the main, integral part of the healing process, since spiritual development is always accompanied by corresponding physiological changes.

According to the holistic approach of the Tibetan tradition, the idea of ​​health does not begin with a diagnosis and does not end with methods of physical activity or balanced nutrition. In the fundamental treatise on Tibetan medicine (“Four Tantras”), health and well-being are determined by the following factors: the absence of serious psychophysiological pathologies; understanding of the changeable and transitory nature of existence and awareness of life purpose within the framework of this understanding; a sense of moral responsibility, the desire for knowledge and self-improvement; commitment to a wellness program based on personality traits, constitutional type, body needs and the ability to satisfy these needs; adequate perception of changes and tensions in relationships with other people and the environment, climate, the ability to accept the aging process as a given; a feeling of satisfaction with what has been achieved, gratitude for being embodied in human form.

Good health (physical and psychological) is the result of a lifelong process, since life is filled with many factors that impair a person’s physical and spiritual health.

Spiritual health in Tibetan medicine implies the acquisition of a natural rhythm of life and synchronous work of the entire “internal mechanism” with the emotional, physical and external worlds. Spiritual health provides a sense of consistency that is essential for physical and psychological well-being.

Treatment in accordance with the canons of Tibetan medicine involves changing the entire pattern of human behavior. Tibetan medicine has a method of holistic treatment of soul and body, based on the Ayurvedic “science of life”. This is panchakarma - a system that involves the use of five cleansing, rejuvenating and healing techniques, the condition for the use of which is the achievement of spiritual harmony of a person with the world. The basic principle and indispensable condition for spiritual development is the ability to peaceful coexistence. A person must learn to perceive life as it is, and not as we would like it to be.

Thus, the philosophical ideas of Tibetan Buddhism and Ayurvedic knowledge, united together, gave rise to such a medical and philosophical phenomenon as Tibetan medicine, which is currently of value as a phenomenon of world culture.

The philosophy of yoga in a broad sense can be called the ancient teaching about the spiritual self-improvement of man, which came to us from the Aryan civilization and developed into the form known today in the religious and philosophical schools of ancient and medieval India.

Yoga is one of the Darshanas, the six orthodox (following the spiritual tradition of the Vedas) schools of thought in India. Its theories and principles are set forth in the founding work of this school, the Yoga Sutras, and commentaries on this work. We know practically nothing about the author of the Yoga Sutras, Patanjali. In India, since ancient times he has been considered a great teacher, yogi and philosopher who lived in the 2nd century. BC However, today most scientists agree that, in terms of content and terminology, the Yoga Sutra should be dated back to the 2nd century AD.

Patanjali was not the person who invented the teaching of yoga. We find the origins of the yoga he outlined in the most ancient monument of world culture - the Vedas, the sacred texts of India (2nd millennium BC). Patanjali acted as a systematizer of this teaching.

Getting directly to the philosophy of classical yoga, we will highlight two fundamental categories that contain all of existence, everything that exists. These are Purusha and Prakriti - spiritual and material substances.

Prakriti (matter) is everything that we see, hear, touch or feel in any other way. This is everything that the most advanced instruments can record, from the smallest particles to objects on a cosmic scale. The concept of Prakriti contains the entire universe, all physical objects and energy fields.

By Purusha is meant the eternal Spirit, the spiritual principle. Purusha is the highest part of existence. He does not have the forms characteristic of Prakriti, therefore he cannot be imagined. He is conscious while matter is unconscious. However, one should not identify Purusha with the teaching about God that is familiar to Western people. Purusha is devoid of any personal attributes. The god of classical yoga - Ishvara - is a manifestation of Purusha, but He does not create the world and does not control it. Besides Him, there are other gods in the Spirit, but Ishvara is the highest among all spiritual beings. It also has the most important property for yoga philosophy to connect and separate Purusha and Prakriti.

Before the union of Spirit and matter, the latter is in an unmanifested state. This means that the universe does not exist, and the three basic properties or forces (gunas) of Prakriti are in balance. Guna sattva is responsible for the principle of clarity, rajas - for the principle of movement, activity, tamas - for the principle of peace, inertia. When Spirit and matter unite, Purusha, as a conscious principle, begins to control Prakriti in a certain sense, causing changes in it. The gunas begin to interact with each other in many combinations and, passing through certain stages, form the objective world in all its forms. In this case, the first product of the interaction of the gunas becomes Buddhi-Mahat. This important concept of yoga philosophy denotes the ideal foundation of the entire future universe. In the course of further evolution, through a series of stages, five primary elements are formed: ether, air, fire, water, earth, from which all objects are composed.

Unlike Prakriti, Purusha is not subject to change. Therefore, we can say that he is outside of time and space.

Now let's look at the teachings of classical yoga about man. Here it is necessary to understand an idea that is unusual for the consciousness of modern Western man. In the anthropology of yoga, the inner world of a person corresponds to the outer being. A person is considered as a microcosm, which in its structure is identical to the macrocosm external to him. Thus, man is also the result of the union of Purusha and Prakriti.

Purusha in man is pure consciousness, his Spirit, his true Self. Yoga presupposes the existence of many “small parts” of Purusha, individual souls that manifest through different beings in Prakriti. Our true Self is eternal and unchanging. It is conscious and directs all processes in the sphere of Prakriti. The model of the union of Purusha and Prakriti in a person is often compared to two people lost in the forest. One of whom is without legs (Purusha), and the other is blind (Prakriti). It is clear that by uniting, they will be able to begin to get out of the forest. Purusha, interacting with Prakriti, fills a person’s individual buddhi, the matrix of all his mental phenomena, with the ability to self-awareness. Therefore, we, not knowing about Purusha, are aware of ourselves in our mental activity.

So, having examined the main philosophical categories of classical yoga, we move on to the theory of liberation, the central teaching about the meaning of human existence, for the sake of which both the Yoga Sutra and the commentary to it were written. Liberation is the separation in man of Spirit and matter, Purusha and Prakriti. Why is such a division necessary? The fact is that a person in his ordinary state does not know his true Self and identifies himself, at best, with his individual buddhi. But the ability of Buddhi to realize itself is no more than an illusion, because only Purusha has true consciousness. We always say to ourselves: “I walk, I feel, I think,” etc., thereby limiting our existence to the framework of Prakriti. As we already know, any manifestations of Prakriti are only consequences of the interaction of the gunas. They are changeable and no form is eternal. We, identifying ourselves with our psyche, become attached to its manifestations and to the forms of the objective world. All our suffering comes from this attachment. Attachments give rise to desires and expectations in relation to the world around us and to ourselves. But the world is changing - people close to us are aging and dying, the things we do do not bring the same satisfaction, negative emotions are replaced by positive ones, any pleasures always end. We want a constant feeling of satisfaction, but this is not achievable, and, as a rule, the more pleasure we get from something, the greater the disappointment later. Moreover, the desire for the forms of Prakriti gives existence to our karma.

Karma is a cause-and-effect relationship generated by humans and other beings. By our attraction to one form or another of Prakriti, we determine what we will be like in the future. For example, if we tend to be kind and honest, we want to be valued according to these virtues, which in turn gives rise to our desire to be the same in the future. Aspirations leave, figuratively speaking, imprints (vasanas) in our individual buddhi. Every moment we do something, feel, think, adding new imprints. After physical death, our spiritual essence is embodied in another body (reincarnation), and the vasanas are preserved, determining our future life. As long as our adherence to the forms of Prakriti remains, new imprints are added to the buddhi, which ensures subsequent births. Thus, we are in a series of rebirths (the wheel of samsara), eternally suffering in the changing world of Prakriti.

Liberation from suffering is possible, and the pursuit of it is the highest possible goal of existence. Through the practice of yoga and philosophical reflection, a person gradually becomes more and more aware of his highest being, Purusha, achieves complete spiritual dispassion, and ceases to internally strive for anything in the material world. Then his karma is no longer created, and he comes to the separation of Spirit from matter, leaves the circle of samsara and achieves absolute liberation. Such a person will not be born again, but he may still continue to live in his present life, being in the constant awareness of himself as an eternal and unchangeable Spirit. This is the state of a god essentially equal to Ishvara. This existence cannot be described in words, but it is difficult to imagine a better existence than that in which even the potential possibility of suffering or any dissatisfaction is absent, and at the same time there is complete awareness.

The material contains 3 types of force - peace, movement and degradation, which are balanced until there is interaction with the spiritual. Thanks to their interaction, 5 elements appeared: the familiar fire, earth, water and air, and the fifth element - ether. And these elements already served as the beginning for the creation of everything that exists in the world.

It is worth noting that in yoga, as a general model and way of life, in principle there is no time. It views everything that exists as an endless process of change. That is, the spiritual component is constant, located outside of time and space, but for the material component, time is calculated by the changes that occur with it. This approach can tell you how to become happier: to live, realizing that you are an endlessly changing mini-Universe within a larger, constantly transforming Universe.

The efficiency of life, from the point of view of yoga philosophy, can be increased by daily streamlining of energy expenditure. Which, according to this teaching, each of us is allocated a strictly defined amount for life. When organizing your lifestyle, as required by yoga, you need:

• from 4 to 10 o’clock, wake up, calmly and without fuss, tune in to the new day. This includes cleansing, gymnastics, self-massage, etc.;
• from 10 a.m. to 10 p.m., devote time to active activities. Try to do the most important ones before lunch;
• from 22 to 4 o'clock indulge in rest and sleep.

5 Benefits of Yoga System in Everyday Life

The general model of a lifestyle based on a teaching such as yoga is simple and consistent with the human biological clock. If you try to follow at least these simplified recommendations, you will soon notice how your awareness will increase, your mind will calm down, and a feeling of health will appear in your body. However, do not think that practicing the yoga system in everyday life is so easy.

Following a daily routine in accordance with the philosophy of yoga is a real severe asceticism. More and more temptations to retreat from it will appear around you all the time. But do not despair in cases of non-compliance. Try to track the reasons for its violation and continue to get used to the new routine. Moreover, yoga as a way of life has at least 5 significant advantages.

1. Yogic asanas relax muscle tension and heal physical and mental ailments.
2. The philosophy of yoga teaches us to be more attentive to ourselves and more aware, helping us to notice and eliminate negative aspects.
3. Yoga classes discipline, teach consistency and help you become more effective.
4. By practicing yoga, you will become more responsible: first you stabilize the area of ​​your own health, and subsequently all other areas of life.

By doing yoga, you will master universal calm and become inaccessible to stress.

Yoga

Yoga is a concept in Indian culture, in a broad sense meaning a set of various spiritual and physical practices developed in different directions of Hinduism and Buddhism and aimed at controlling the psyche and psychophysiology of the individual in order to achieve an exalted mental and spiritual state. In a narrower sense, yoga is one of the six orthodox schools (darshan) of Hindu philosophy. The original goal of yoga is to change the ontological status of man in the world.

The main directions of yoga are Raja Yoga, Karma Yoga, Jnana Yoga, Bhakti Yoga and Hatha Yoga. In the context of Hindu philosophy, yoga refers to the system of Raja Yoga, set out in the Yoga Sutras of Patanjali and closely related to the fundamental principles of Samkhya. Yoga is discussed in various scriptures of Hinduism such as the Vedas, Upanishads, Bhagavad Gita, Hatha Yoga Pradipika, Shiva Samhita and Tantras. The ultimate goal of yoga can be completely different: from improving physical health to achieving moksha.

In Indian philosophy, yoga is one of the six orthodox philosophical schools of Hinduism. The philosophical system of yoga is closely related to the Samkhya school. According to the teachings of Patanjali, the school of yoga accepts the psychological and metaphysical aspects of Samkhya philosophy and is more theistic compared to Samkhya. An example of the theism of yoga is the fact of adding the Divine Being to the 25 elements of Samkhya existence. Yoga and Samkhya are very close to each other, on this occasion Max Muller said that “these philosophies are colloquially called Samkhya with God and Samkhya without God...”. The close connection between Samkhya and yoga is also explained by Heinrich Zimmer:

The main text of the yoga school is the Yoga Sutras of Patanjali, who is considered the founder of yoga philosophy. Patanjali's yoga is known as raja yoga, or the yoga of mind control. Patanjali defines the word yoga in the second sutra, which is the key sutra of the entire text. This definition is based on the meaning of three Sanskrit terms. I. K. Taimni gives the following translation: “Yoga is the curbing (nirodhah) of the variability (vritti) of the mind (chitta).” Vivekananda translates the sutra as “Yoga consists of not allowing the mind (citta) to take on different forms (vritti).”

Patanjali's "Yoga Sutras" also served as the basis for the Ashtanga Yoga system ("eight limb yoga"), the definition of which is given in the 29th sutra of the 2nd book. Ashtanga yoga is the main distinguishing feature of almost all modern variations of Raja Yoga. Eight steps, or levels of Ashtanga yoga:

• 1. Pit - principles of interaction with the external environment
• 2. Niyama - principles of interaction with the internal environment
• 3. Asana - unification of mind and body through physical activity
• 4. Pranayama - control of breathing, leading to the unification of body and mind
• 5. Pratyahara - withdrawal of the senses from contact with their objects
• 6. Dharana - purposeful concentration of the mind
• 7. Dhyana - meditation (internal activity that gradually leads to samadhi)
• 8. Samadhi - a peaceful superconscious state of blissful awareness of one's true nature

Sometimes they are divided into four lower and four higher stages, of which the lower ones are compared with hatha yoga, while the highest stages belong specifically to raja yoga. The simultaneous practice of the three highest stages is called samyama.

The term "yoga" is often used in the Bhagavad-gita. Bhagavad Gita describes yoga as control of the mind, the art of activity, awareness of the supreme nature of the soul (atma) and the transcendence of the Supreme Lord (Bhagavan). Krishna teaches that the root of all suffering is the mind excited by egoistic desires. The only way to stop the flames of desire is to control the mind through self-discipline while simultaneously engaging in sublime spiritual activities. Abstaining from an activity, however, is considered just as undesirable as over-involvement in it. According to Bhagavad-gita, the supreme goal is to liberate the mind and intelligence from material activities and concentrate them on the spiritual platform by dedicating all activities to God.

In addition to Chapter 6, which is entirely devoted to traditional yoga practices, including meditation, the Bhagavad Gita describes the three most important types of yoga:

• · Karma yoga - “yoga of activity”
• · Bhakti yoga - “yoga of devotion”, or “yoga of devotional service”
• · Jnana yoga - “yoga of knowledge”

Although these paths are different from each other, their main goal is practically the same - to realize that God in His personal form (Bhagavan) is the original truth on which all existence is based, that the material body is temporary, and that the Supersoul (Paramatma) omnipresent. The ultimate goal of yoga is moksha - liberation from the cycle of birth and death (samsara) through awareness of God and one’s relationship with Him. This goal can be achieved by practicing any of the three types of yoga, although in the sixth chapter Krishna speaks of the superiority of bhakti over other ways to achieve the highest goal.

Hatha Yoga is one of the yoga systems described by Yogi Swatmarama in his work “Hatha Yoga Pradipika”, compiled in India in the 15th century. Hatha Yoga differs significantly from Patanjali's Raja Yoga: it focuses on shatkarma, the purification of the body, leading to the purification of the mind (ha), and prana, or vital energy (tha). Hatha yoga further develops the seated yogic poses (asanas) of Patanjali's Raja Yoga, adding gymnastic yogic elements to them. Currently, Hatha Yoga, in its many variations, is the style of yoga most commonly associated with the term “yoga.”

Nowadays, yoga has gained immense popularity. This process was facilitated by many trends in modern society, and the development of the Internet and the disappearance of borders for the dissemination of information could make yoga truly accessible to every seeker.

Let's try to figure out: what are the basics of yoga, what is the purpose of yoga, how most modern people understand yoga, what the sages of the past said about this science of self-knowledge, what books about yoga remained as support in practice and what a beginner needs to know on his path.

Most modern people believe that yoga is an effective gymnastics with healing and rejuvenating properties, an activity that relieves stress and gives harmony.

Some people go to fitness centers for yoga classes because they want to improve their figure, relax after hard work, or heal their back.

But, if you and I get acquainted with the basics of yoga and pick up the books on yoga that were left to us by the sages of the past, we will find that yoga is understood much more broadly and the benefits of yoga, sought by our contemporaries, are rather a side effect of regular exercise.

Yoga philosophy. Purpose of Yoga

The word yoga itself comes from the Sanskrit word “yujin”, meaning unification, connection, union or community.

That is, the goal of yoga is to unite our “I”, this formed personality, which we associate, most often, with our body, with a more perfect part of our being.

The perfect and wise part of ourselves is called differently in different concepts, cultures, religions, but this does not change its essence.

This is the divine energy, soul, God, Atman, Absolute, Inner Sage, Universe or Supreme Mind. There are a lot of epithets to express this essence, but the main thing remains - yoga shows the path that can lead from the external to the internal, will allow you to better understand the absolute laws and your place in them, becoming truly useful to this world.

One of the goals of yoga is the ability to control your mind and use this perfect tool for its intended purpose. If the mind is uncontrolled, then it makes us selfish, filling us with fears and anxiety, and does not allow us to be happy, calm and harmonious.

The basics of yoga are described in books left to us from the past.

Here are some books on yoga, in our opinion, the most authoritative and describing the principles and foundations of yoga, both from a practical and theoretical point of view:

• Yoga Sutras of Patanjali with commentaries
• Hatha Yoga Pradipika
• Three-volume book of the Bihar School of Yoga
• Hatha Yoga Dipika (B.K.S. Iyengar)

Video about the primary sources of yoga:

Yoga philosophy. Yoga steps

The first and most famous book on yoga, of course, is rightfully considered the Yoga Sutras of Patanjali. This work, written down more than 5 thousand years ago, includes 196 sutras - short stanzas that are complete in their semantic content. The levels of depth of meaning in each of these sutras are amazing.

This book on yoga contains the philosophical foundations of the ancient science of self-knowledge and is considered one of the most authoritative sources. The Yoga Sutras of Patanjali describe the foundations of philosophy and yoga as an integral system.

This is not to say that this is a book about yoga that should be picked up immediately by a beginner. To put it mildly, it is not for dummies.

The Yoga Sutras rather describe the philosophy and fundamentals of yoga for higher level practitioners. This book outlines the steps of yoga that everyone needs to go through when laying out the mat for the first time. And, by the way, the asanas that are so popular in our time are mentioned only in one sutra: “An asana is a comfortable, stable position.”

The rest of the above list of books on the basics of yoga (you can find them) describe the basics of the practice and philosophy of yoga, and they can be used as self-instruction books for those who have begun to study the basics of yoga.

There are eight steps in yoga, here is their sequence with names in Sanskrit:

1. Niyama
2. Asana
3. Pranayama
4. Pratyahara
5. Dharana
6. Dhyana
7. Samadhi

At the first two stages (Yama and Niyama), the novice yogi is asked to develop in himself a set of moral qualities that are aimed at developing a conscious personality, responsible for his actions.

The Five Yamas are instructions for yoga practitioners on how a person should behave in this world. Non-violence (Ahimsa), truthfulness (Satya), do not steal (Asteya), non-covetousness, non-accumulation (Aparigraha), abstinence from sensual pleasures (Brahmacharya).

The Five Niyamas are commandments regarding the inner world of the practitioner himself. Purity of body, speech and mind (Shaucha), self-discipline and asceticism (Tapasya), contentment, modesty, optimistic attitude (Santosha), self-education (Svadhyaya), dedication to higher goals, development of altruism (Ishvara Pranidhana).

As you can see, all Yamas and Niyama are guidelines for every person, familiar from childhood and necessary for adequate interaction with society and oneself.

It is important to note here that non-violence (ahimsa) is understood as not causing suffering to all living beings without exception, including oneself.

Mudra is a seal, a sign. These are special positions of the fingers that have different effects on the mental and physical body.

Also, for a deeper acquaintance with the techniques of Hatha yoga, you can read the book: Fundamentals of the worldview of Indian yogis.

• Daily routine. Getting up early and following a daily routine. This is the first and mandatory condition for achieving results in yoga practice.
• Nutrition. Light, healthy food, the absence of killer food in the diet, if not necessarily in the initial stages, will become a natural need with proper regular yoga practice.
• Reading. Read books on the basics of yoga, its philosophy and principles, biographies of great teachers, yogis of the past and present. This is excellent motivation and support in the practice of yoga.
• “Information diet” – no TV is extremely important. Focus on information that promotes development.
• Regular practice of Hatha yoga and combining it with activities that involve service. This will allow you to achieve much greater results in yoga over the same period. For a beginner, we can recommend independent classes using one of the above yoga books, or classes