Philosophical teaching of yoga in India. Philosophy of yogic teachings Teaching and practice of yoga

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, it represents 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 reflection 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 mastering the spirit (raja yoga) (Appendix 4). This system includes abstinence from unrighteous life, lies, immoderate enrichment, sexual life, observance of 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.” , 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 embodiment 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.

Modern people today are again coming to realize the importance of everything spiritual. Exhausted by incessant worries and stress, they simply need a breath of fresh air, a source of peace and inspiration.

And this source can be the philosophy of yoga, which allows one to gradually discover the true path to liberation. And awareness of one’s own essence with the further disclosure of hidden internal potential.

Understanding yoga in a philosophical sense

For many people, the philosophical teaching of yoga becomes an incredible discovery, saving them from constant anxiety and stress, helping them to openly see the main thing in life. But you don’t need to think that yoga comes down to the usual performance of asanas.

In a philosophical sense, it helps to find the shortest path to liberation, unlock your own potential and discover the true path to your inner essence.

Therefore, the basic principles of yoga come down to achieving a harmonious fusion of the human soul with the body. In a deeper understanding, this implies unity with the Almighty. In general, the basics of yoga are not very systematized, and its individual aspects are described in detail in various ancient sources - the Vedas.

And according to numerous sources, the philosophy that became part of the foundations of yoga was first described in the works of Patanjali. In the classical sense, yoga includes two main categories - Purusha (spirit) and Prakriti (matter). Together they make it possible to consider and unite the external and internal world of each person.

The philosophical theory of yoga is multifaceted, and its main goal is the gradual achievement of the state of Nirvana in the form of complete reunification with the Creator. In the modern world, there are a number of different yogic trends that can effectively help in achieving Nirvana.

It is also worth noting that the philosophical teaching of yoga is also valid in the case when a person has little knowledge in this area or practically does not believe in the power of the teaching. And this approach is completely justified for a modern person who strives to gain more material rather than spiritual things in the learning process.

Purusha and Prakriti

For those who find it difficult to understand what the essence of yoga is, it is necessary to study various sources of information and first try to understand what Purusha (spirit) and Prakriti (matter) are. It is the spiritual and material components that are the main basis of everything in the world.

According to the teaching, Prakriti consists of three main forces:

• peace - Guna Sattva;
• degradation – Guna Tamas;
• movements - Guna Rajas.

But the true essence of the spiritual component in the philosophy of yoga is very difficult to imagine. It does not have a specific form, and its location is outside the boundaries of the material world.

Purusha also has real consciousness, but in matter it is completely absent. And its embodiment is the ancient god Inshvara, although other deities are also known.

Having studied the basics of philosophical teaching, one can realize the unity of the material and spiritual, which forms all that exists on Earth. And beyond the framework of space and time, since yoga implies continuous processes of change occurring in material structures. But the spiritual basis remains completely unchanged, since it is timeless.

Thanks to the philosophy of yoga, you can maintain good physical shape and live in harmony with the world. Translated from Sanskrit, the word “yoga” means “connection,” the connection of the soul with the Lord. Therefore, the teaching refers to spiritual practice.

For almost 2000 years, yoga has been a model of wisdom for many, leading to the highest goal in life. This is the oldest teaching about personal self-improvement, which came from the Aryans. The philosophical teaching of yoga is still developing magnificently, new schools are opening.

The practice is one of the Drashans, six orthodox Indian schools that follow the spiritual traditions of the Vedas.

In classical yoga philosophy there are two main categories that cover spiritual and material substances:

• Purusha (spirit).
• Prakriti (matter).

The classical practice is called “royal”. It was founded by the famous Patanjali (founder of the Yoga Sutra practice) in the second century BC. He showed the duality of metaphysics, which considers Spirit or (one's own Self, Prusha) and Nature (Cosmos) as independent Realities.

Yoga as a philosophical science considers the internal and external world of the individual as a single whole. Therefore, the human essence unites Purusha and Prakriti.

The teaching frees consciousness from false identification. To put it another way, a spiritual vision opens which forces the Self to return to its own nature.

People often isolate themselves from the world around them, which leads the mind to suffering. Yoga helps to cope with this.

Experienced mentors claim that Patanjali's Yoga Sutra practice was written to illuminate the teachings about the meaning of human life and liberation.

What is Liberation

This is the separation of spirit (Purusha) from matter (Prakriti). Because of this, a person experiences suffering. People strive to become attached to something in order to gain pleasure. But every pleasure tends to end. And the stronger it is, the greater the disappointment will be in the future.

Yoga calms the racing mind and helps redirect energy into rational channels. The process can be compared to a hydroelectric power station on a powerful river. If the dam and canals are built intelligently, the hydroelectric power plant will have a large supply of water resources, which will be beneficial during droughts.

The human mind is also under control. Energy is accumulated from Space, creating great forces for the comprehensive development of man. It is very difficult to calm a person’s mind - they compare it with efforts to stop a mountain river.

By applying yoga at various stages, special strength is generated.

Patanjali argued that liberation can be achieved only through the ability to distinguish “I” from the physical world and one’s own body, mind, and individuality.

This can be achieved with the help of a spiritual teacher, by suppressing and limiting the functions of the body, feelings, intellect, individuality (personal self). But at the same time have self-awareness, the experience of Purusha (transcendental spirit).

I am higher than the mind, body, feelings, intellect, joy, suffering. This is the awareness of the Self itself, as the spirit of immortality, located beyond evil, suffering, destruction, death. This is the state of Freedom.

The yogic system is a path of self-development for those who follow the dictates of the spirit and sincerely strive for this. Thus, the practice of Sankhya pays more attention to the ability to distinguish the Self from the rest of the world, as a goal towards Liberation.

The teaching philosophy focuses on practical methods of purification, concentration, in order to distinguish the Self from the mind and body.

Properties of Yoga Philosophy

Yoga combines spirituality and physical exercise, which can develop the personality in different directions (mentally, spiritually, physically).

Its philosophy has the following properties:

• Spirituality - with the help of awareness, existence is revealed and comprehended.
• Ethics – virtue is cultivated, where an important aspect is the absence of violence.
• Emotionality – beneficial qualities (love, kindness) develop.
• Practicality is the ability to control your own body.
• Intelligence is the use of the power of the mind.

Yoga is one of the directions of Indian spirituality; it is a philosophical school. Elements of it can be found in orthodox schools, Buddhism, Sikhism and other modern movements. The basis of many of them is classical yoga.

Purpose of Yoga

With the help of yoga, a person gains knowledge about the truth of reality, which is hidden from every soul from the moment of birth. It comprehensively changes a person, transforming his consciousness through the awareness of his divine nature.

The ancient sages argued that reality is not only the Universe, but also the person himself (Atman). The versatility of the world is manifested in a single transcendental Reality (Brahman). To go through this reality is to get closer to the highest goal of Samadhi yoga.

Achieving Samadhi means erasing the boundaries between the personality and its shell; distances disappear between a person and temporary space. There is no past and future, there is only the present.

Philosophy of the main yogic directions

Today there are many yogic directions. Each of them has three components:

1. Exercises.
2. Breathing practices.
3. Meditations.

They cannot exist without each other. The effect of exercises and breathing exercises will only be when a person activates his spiritual abilities.

Each direction in yoga has its own philosophy. Here is a brief description of the philosophy of the most popular types:

• Hatha yoga combines physical perfection and mental peace. This is achieved not only by special asanas, breathing practice, but also by meditation. This is how harmony of the body with the surrounding world is achieved.
• Ashtanga directs inexhaustible human energy in the right direction to achieve mental balance.
• Kundalini yoga focuses on the fact that every person has the right to happiness. To do this you need peace and living in harmony with the world.
• With the help of Vinnie yoga, a person can heal not only physical injuries, but also mental ones. Winnie's practice relieves a person of fears, bad memories, and opens up a world of joy and happiness.

In any chosen form of yoga, it is important to work not only on your body, but also on your mind. Each asana is imbued with philosophy, so the exercises should not be performed mechanically. You need to understand your mistakes, with your subconscious. Breathing practices, asanas, and meditation help with this. This is not easy to do. But by applying effort, purposefulness, and concentration, a person will receive a healthy body and a healthy mind as a reward.

Philosophy is the love of wisdom. The philosophy of Yoga is altruism and love for nature.

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, which for almost two millennia has been a model of wisdom for many admirers of Indian spirituality leading a person to the highest possible goal of his life.

Yoga is one of the darshanas, the six orthodox (following the spiritual tradition of the Vedas) philosophical schools of India. Proceeding directly to the philosophy of classical yoga, we will highlight two fundamental categories that contain all being, everything that exists. These are Purusha and Prakriti - spiritual and material substances.

Classical yoga, also called “royal yoga” (“raja yoga”), was formulated by Patanjali around the 2nd century. BC. As follows from the Yoga Sutra, a work consisting of 195 short aphorisms (“sutras”), Patanjali taught dualistic, dualistic metaphysics. It contrasts the Spirit, or “I” (Purusha), with Nature or Cosmos (Prakriti), considering them as two root causes of Reality independent of each other.

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.

Unlike Prakriti, Purusha is not subject to change. Therefore, we can say that he is outside of time and space. Purusha is called the Spectator, observing the unfolding picture of change in matter.

Buddhi Mahat is the stage of development of Prakriti and the basis of the universe. In it, as a stage in the evolution of matter, individual Buddhi is formed, which is the ideal basis for the human psyche. Subsequently, the remaining elements of the microcosm are formed. These are the organs of perception - hearing, vision, touch, taste, smell; organs of action - arms, legs, organs of excretion and reproduction, organ of speech; the organ of the mind is the mind (manas). So, in fact, everything that we are used to identifying with ourselves, with our self - the physical body, memory, emotions, intellect, mental images, etc. - refers to matter and is potentially contained in the individual Buddhi.

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.

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.

Yoga is a set of physical and spiritual practices aimed at human development at all levels: mental, spiritual and physical.

Yoga philosophy has the following properties:

It is spiritual, i.e. is focused on the disclosure and comprehension of being through the awareness of the independent and self-existent Spirit of the individual.

Ethical, i.e. contains virtues, the main one of which is non-violence.

Emotional, i.e. teaches about love, kindness and other beneficial qualities.

It is practical, i.e. it offers ways to control the body.

Intellectual, i.e. its methods involve the use of the powers of reason, and its main provisions are substantiated by philosophical texts.

Yoga can be seen as a way to free consciousness from false identification with a specific physical shell. In other words, it is the opening of spiritual vision that returns the Self to its true nature. It can also be said that yoga destroys the existential suffering of the mind, which is born due to the harmful habit of identifying oneself as an individual, separate from the rest of the world.

Experienced masters say that the entire “Yoga Sutra” and commentaries to it were written with the aim of illuminating the teaching about the meaning of human existence, the theory of liberation.

We already know that liberation means the separation of spirit from matter (Purusha from Prakriti). Why is it needed? The fact is that people in their usual state limit their own existence to the framework of Prakriti. It is because of this that all our suffering occurs. We begin to strive for a constant feeling of affection and satisfaction, for pleasures that always end. It is important to understand that the stronger the satisfaction, the greater the disappointment in the future, and the desire for forms of Prakriti determines the existence of karma.

Yoga is aimed at the comprehensive development of a person, and, mainly, at the growth of consciousness and the internal culture of any person.

In the sixth chapter of the Bhagavad Gita (translated from Sanskrit as “Song of God”), the most authoritative source on the philosophy of yoga, God Krishna explains to his disciple Arjuna the meaning of yoga as liberation from suffering and grief: “When the flow of thoughts is curbed, the mind remains only in atman, Partha, when the husband has calmed the desires, he is then called “yogin.” When the yogi, who has curbed his thoughts, strengthens himself in yoga, he is like a candle whose flame does not waver in a place without wind, Where the thought is stopped by the exercise of yoga. , freezes, where in the atman the one who contemplates the atman finds joy in the atman, - for there he cognizes that happiness that is beyond the feelings, one thought, accessible, beyond, standing in which, he will not deviate from the truth - the one who stays there will not be embarrassed by even the most difficult sorrow; after all, having achieved that goal, he does not think of meeting something higher, better.

This state is yoga, which opens the shackles of sorrows." Like a well-polished diamond, each of the faces of which reflects one or another ray of light, so the word "yoga" reflects with each face one or another shade of meaning, revealing different sides of the entire range of human aspirations to achieve happiness, love and freedom. In the Bhagavad Gita there is another explanation of the term yoga, where the emphasis is on Karma Yoga (yoga of action): “Only be directed towards action, but turn away from its fruit; Let the fruits not captivate you, but do not be shackled by inaction. Free from attachments, steadfast in yoga, performing deeds, balancing failure with success: this evenness is called yoga." Krishna also calls wisdom in work or the ability to live in work, harmony and moderation as yoga: "He who overeats is not a yogi, and he is not who does not eat at all, and not the one who sleeps beyond measure, and not the one who deprives himself of sleep. Be moderate in food, in rest, be moderate in actions, in sleep and in vigil - this is how you will find sorrow-relieving yoga." In the Katha Upanishad, yoga is explained as follows: "When the senses are calm, when the mind is at peace, when the intellect does not waver, then, as the sages say, the highest level has been reached. This constant control of the senses and mind is called yoga. He who achieves it is freed from delusions."

Yoga is a method, a system of exercises for calming a restless mind and directing energy into constructive channels. Just as a hydroelectric power station on a mighty river, which, with a wisely constructed dam and canals, represents a huge supply of water, saving from drought and famine and generating electricity for the life of cities and industry, so the mind, when under control, accumulates energy from the Cosmic River and generates enormous strength for all-round human growth.

Calming a person's mind is as difficult as stopping a mountain river.

Through the practical application of yoga in its various stages, the yogi acquires special strength. Like proponents of Samkhya and other systems of Indian philosophy, the founder of yoga, Patanjali, argues that liberation must be achieved through direct knowledge of the difference between the Self and the physical world, including our body, mind and personality. But this is only possible if we can suppress and limit the functions of the body and senses, mind-manas and intellect, and finally, our individuality (that is, the empirical, personal self) And at the same time have self-awareness, the experience of the transcendental spirit (purusha) . This would convince us that the Self is above the mind-body complex, above the senses and intellect, and above the suffering or joy of the individual - the Self. The self, as will be shown, must stand above all physical reality with its spatio-temporal and cause-effect relationships.

This is the awareness of the Self as a free, immortal spirit, standing outside of evil and suffering, death and destruction. In other words, this is the achievement of a state of freedom from all suffering and unhappiness - liberation. The yoga system shows a practically feasible path of self-development to all those who follow the dictates of the spirit and who sincerely strive to follow it. The Samkhya system pays more attention to the knowledge of the difference between the Self and the rest of the world as a means of achieving liberation. But she does not forget to recommend such practical methods of achieving liberation as study, meditation and constant concentration on the truth. Yoga philosophy focuses on practical methods of purification and concentration to understand the difference between the Self and the body and mind and at the same time to achieve liberation.

However, it should be noted that the teaching of yoga on self-knowledge of the Self has a solid basis in the metaphysics of Samkhya, which substantiates the reality of the Self as a metaphysical and eternal principle of consciousness. If one believes in a transcendental spirit, one cannot help but admit that there are deeper stages of consciousness than the empirical, as well as wider possibilities and higher potencies than the physical or those related to the senses. Glimpses of this deeper reality of our individual lives have dawned not only on prophets and saints, but also on such great philosophers as Plato and Aristotle, Spinoza and Leibniz, Kant and Hegel. Physical research and the modern school of psychoanalysis have made a great contribution to the field of knowledge of the dark sides of mental life, hidden from the ordinary eye. Yoga goes even further in this regard by formulating some practical methods of purification and self-control for realizing the true self of a person. For a correct assessment of this philosophy, it is necessary to have a benevolent understanding of it and a sincere desire to realize and realize its truths...

But I must say that not all people have this activation quickly. Therefore, for many, yoga remains a physical exercise such as morning exercises, which simply allows a person to “feel good.” This is for those people who understand their physical body by the word “I” or “myself”. That is, for those who think that he is “a piece of meat with bones and marrow.” And that’s why many people get stuck in yoga. The physical body feels good - and okay.

After practicing this type of yoga exercise for several years, a person develops flexibility and a certain dexterity in performing asanas. In the future, people often become yoga instructors (since it is now profitable and fashionable) and continue the line of “yoga without teaching.” Therefore, at the moment we have many yoga schools in which the instructors know nothing about yoga! Although they bend beautifully on the mat into different poses.

But I'm not saying it's bad! For most people this is exactly what is needed. Since not everyone can understand yoga as a teaching. And yoga, first of all, is a teaching! And it was intended for the warrior caste (rulers) and brahmins (teachers). For those who can see in this teaching a school of life on Earth. Other castes can only experience yoga as an exercise for the physical body.

But for me personally, magic began with yoga, so I want to explain to everyone what yoga is, since I get asked this question quite often. You can say that I still do yoga, but at its highest levels. In my understanding, magic is the so-called raja yoga (yoga of kings or yoga of the chosen ones). There are currently thousands of different variations of yoga. How to understand them?

Yoga Sutras of Patanjali

The teaching of yoga itself is described in only one treatise. This treatise is called the Yoga Sutras of Patanjali. What it is? There once lived such a sage Patanjali (according to various sources, it was around the second or fourth century BC). He was a sage who studied the Vedic scriptures for many years. And since the era of degradation had already begun, he collected his knowledge for posterity in his yoga sutra and passed it on to his students along with a set of exercises. So, all yoga there is divided into 8 steps.

Each step involves passing through the previous steps. The first 4 steps are conventionally called hatha yoga. The next steps are Raja Yoga. That is, both hatha yoga and raja yoga are just subsections of the classical eight-limbed yoga described by Patanjali. All other types of yoga are also just smaller fragments of the classic 8-step yoga! With the exception of the already obvious gag, which has nothing to do with yoga. Therefore, in order to understand whether any direction can be called yoga, you need to read the Yoga Sutra of Patanjali itself.

Yoga steps

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

The first two stages, Yama and Niyama, are philosophical life principles, without approval of which the student was not allowed to proceed to the next stages. The very first principle of Yama is Ahimsa(non-causing harm - neither in thoughts, nor in words, nor in actions), hence vegetarianism and the corresponding perception of the world! This is only the first riser of the first step, and there are five of them.

Only after mastering the philosophy of yoga was the student allowed to study asanas, and only then was he shown pranayama. The student could reach the next fifth stage only after dozens of years. Everything depended on the student’s abilities. Since yoga is the “white path,” assistance to the student was minimal. The best assistant for a white teacher is a stick.

All steps, starting from the fifth, are what we call magic. But we do this already in isolation from the body, and also with the help of body-oriented practices. We can afford this because we have the skills and energy. For people walking on their own, this approach is impossible. Therefore, their path is longer and more difficult. However, with all this, those who follow this path develop more harmoniously and correctly, since they do not forget about their body! Therefore, I strongly recommend that all magicians and esotericists do not abandon body-oriented practices.