Yoga is both physical and spiritual. Yoga is a philosophical doctrine

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 inner potential.

Understanding yoga in a philosophical sense

For many people philosophical doctrine Yoga becomes an incredible discovery, saving you from constant anxiety and stress, helping you to openly see the main thing in life. But you shouldn’t 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 allow you to consider and combine the external and inner world every 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.

2) Yoga is one of the systems of Hindu philosophy, which was created by the sage Patanjali and recorded by him in the “Yoga Sutras” (“Aphorisms of Yoga”) around the 2nd century BC. e.

Yoga of Patanjali is both a philosophy and a practical method, which includes 8 stages of human improvement:

1. Yama - regulation of external conditions

2. Niyama - regulation of internal conditions

3. Asana - comfortable and stable position body

4. Pranayama - perception of the movement of energies in the body

5. Pratyathara - control of the perception of senses

6. Dharana - the ability to direct our mind

7. Dhyana - the ability to perceive what we seek to understand

8. Samadhi - the ability to become and remain that which we intended to understand.

The philosophy of the Yoga Sutras is closely related to ancient philosophy Samkhya, the main sources of which are the great Indian epic “Mahabharata” and the “Sankhya Sutras” of the sage Kapila.

According to the basic tenets of this philosophy, there are two independent substances: Purusha (the contemplator, the source of consciousness) and Prakriti (matter, nature). It is their interaction that leads to the emergence of all phenomena of this world, from the subtlest to the densest. Every person, being a product of nature, contains within himself a source of true knowledge. But being drawn into the games of nature, he loses the purity of perception of the Contemplator and becomes dependent on the conditions of the external world.

Only a return to inner comprehension allows a person to find peace, equanimity, experience a blissful state of freedom and learn to manage his life based on a true understanding of the essence of things and phenomena of this world.

To achieve this higher state of consciousness, one must calm and balance the qualities of nature in the body, mind and senses. This is what the first five steps of Patanjali’s yoga are aimed at. The first five steps are the regulation of the 5 primary elements of nature (Earth, Water, Fire, Air, Ether (Space)). When the elements of nature in a person are balanced, a person is able to consciously control the unconscious and subconscious areas of his psyche, that is, his animal nature.

The last three steps are possible only with successful mastery of the first five and allow one to achieve higher states of deep insight into the essence of all phenomena of the world.

In the Middle Ages based classical yoga Patanjali creates a special type of yogic practice, called “hatha yoga”. One of the translations of the term “hatha” is “sun and moon”. These are, in essence, two energies that are manifested in the body in two channels: the left - Ida (property of the lunar channel) and the right - Pingala (property of the solar channel).

Ida controls mental energy and corresponds to the parasympathetic reaction in the body (passivity, relaxation). Pingala is associated with vital energy and corresponds to the sympathetic reaction in the body (activity, tension). The main goal of hatha yoga is to balance these two energies in the body and maintain them in a clear balance.

This makes it possible to balance the qualities of nature in the body and promotes the passage of energy through the central channel - Sushumna. It is this energy that is used to awaken higher forms of consciousness.

Hatha Yoga uses the concept of chakras - special energy centers in the human body, each of which is associated with a certain level of consciousness. The lower chakras are responsible for the unconscious plane of existence, the middle ones - for subconscious mechanisms, the upper ones - for consciousness, the seventh chakra - sahasrara connects a person with the superconscious. If the higher chakras in a person’s body remain closed, the person will be under the influence of the unconscious and subconscious layers of his psyche all his life, without being able to consciously control his body, mind and feelings.

The first 7 steps of Patanjali yoga correspond to the 7 chakras in the human body, and the 8th step corresponds to the chakra located above the head.

Hatha Yoga is a precise sequence of certain actions that brings people of different types into the same state: calmness of the qualities of nature in the body, feelings, mind (the first five chakras). This makes it possible to divert energy from external stimuli to the inner world to ensure a process of deep understanding.

When the body, feelings and mind are calmed, energy freely rises through the central channel - Sushumna, awakening all chakras, from the lowest to the highest, and a person has the opportunity to comprehend the highest principle, which by nature is the entire manifested world. As a result, a person leaves the power of external circumstances and becomes the ruler of his life, gaining freedom.

That is why Patanjali’s Yoga is often called “Raja Yoga”, which translates as “Royal Yoga” or “Yoga of Kings”.

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 religious philosophical schools 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.

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.

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 basis of all 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 continuous 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 existence better than that, in which there is no even the potential possibility of suffering or any dissatisfaction, and at the same time there is complete awareness.

Yoga is often perceived as some kind of eastern variety of fitness, or the teaching is shrouded in an aura of magic and mysticism. In fact, yoga is an ancient complex Indian system, the methods and practice of which help to achieve harmony of soul and body. The philosophy of the system is based on a special perception of the Universe and the human role in its formation. The global goal that yoga sets for every practitioner is liberation from the illusions of existence and unification with Brahman - the eternal transcendental principle. If you decide to study yoga, we recommend that you also read our article.

Content:

Basics of Yogi Philosophy

Yoga philosophy calls for movement from illusions to reality, from the transitory to the true and eternal

According to the yogic concept, man is a consciousness that has a form and is embodied in the visible world. The soul, or atman, is itself limitless and free from attachment and feelings. The body is mortal, it can live only for a while, after which it dies. Consciousness is eternal, after the death of the body it is reincarnated in another, and thus comes into the physical world again and again. Such an endless cycle of rebirth in Hindu philosophy is called samsara. Life in such a reality is just an illusion that dooms one to one degree or another to suffering. You can completely get rid of worldly suffering only by destroying imaginary illusions and freeing yourself from identifying yourself with the body, thereby breaking the chain of rebirths.

Supreme enlightenment, or absolute union with Bharman, is called the state of Samadhi. This is what yogis try to achieve through a combination of different practices.

The True Self of each of us experiences a state of eternal bliss and is inseparable from the primordial source of all things and concepts. Yoga philosophy calls for movement from illusions to reality, from the transitory to the true and eternal.

Eight Stages of Achievement

The Yoga Sutra is the first description of yoga by the sage Patanjali around the second century BC. e. The system includes 185 aphorisms, the general name of which is “Precious Rosary.” They reveal the philosophy of yoga and understand the obstacles on the yogi’s path to the highest goal. It was Patanjali who came up with the concept of the “Eightfold Path,” which logically represents the sequence of all stages of comprehensive practice. It is also called the “stepping stones for soul retrieval.”

• The first stage is Yama. Compliance with moral precepts and rules that shape interpersonal relationships;
• The second stage is Niyama. Responsible for internal control and self-discipline;
• The third step is Asana. Caring for physical health through a system of exercises (postures);
• The fourth stage is Pranayama. Breathing exercises aimed at controlling and managing Prana flows;
• The fifth stage is Pratyahara. Abstinence and control over the senses;
• The sixth stage is Dharana. Concentration and concentration of thoughts;
• The seventh stage is Dhyana. Meditation;
• The eighth stage is Samadhi. Merger with the Higher Mind or enlightenment.

The eight step system consists of the components of a happy and fulfilling life. They complement each other and are interdependent. All steps lead to a single, final goal - Samadhi. Any gaps in the improvement of one of them will serve as an obstacle to true self-realization.

You don't have to become a hermit to practice yoga.

In yogic philosophy important role has the concept of dharma. This is a moral and ethical code that consists of the following principles:

1. Ahimsa (refrain from causing harm with body or thought);
2. Article (truthfulness and honesty in thoughts and words);
3. Asteya (abstaining from stealing);
4. Brahmacharya (chastity and control of carnal urges);
5. Karuna (compassion);
6. Maitri (mercy).

There is an opinion that to practice yoga you need to become a hermit, sit in a cave and meditate all the time, leaving behind all the sorrows and joys of worldly existence. This path exists, but it is only one of many others. Hermitage for the sake of stopping the internal dialogue and achieving Samadhi is called sannyasin. Another, more accessible practice option for modern people is yoga in action.

Types of yoga

In yoga philosophy, there are seven branches of practice leading to the comprehension of truths and self-improvement. Experienced practitioners choose several styles based on their own needs, skills and preferences.

• Raja Yoga. Getting rid of samsara through meditation and long-term concentration on one's own sensations;
• Janana yoga or the yoga of wisdom involves a stepwise comprehension of the laws of the Universe;
• Yoga of Karma or action. Aimed at developing a person’s karma through correct actions leading to improvement;
• Bhakti. Achieving Samadhi through prayers and religious ecstasy;
• Mantra yoga. Sound type, during the practice of which special chants and mantras are sung and chanted;
• Tantra yoga. Internal practice working with subtle energies and the biofield;
• Hatha yoga or power yoga. Associated with the transformation of the physical body through asanas.

Treatment of diseases with asanas. Yoga as medicine

Some yogic schools have developed a whole system of incorrect states of human consciousness that contradict the laws of nature. These violations lead directly to diseases. Modern medicine also has a similar trend - psychoimmugology. The starting point of any disease is a distorted state of consciousness. For example, if a sore throat is caused by an unexpressed opinion or the inability to explain something to others, then a cold is a consequence of gossip and criticism towards loved ones.

Due to the fact that the disease causes spiritual disturbances on a subtle level, traditional medicine with the help of chemicals and surgical methods can only eliminate the superficial symptoms, while the root of the disease remains in the mind.

Yoga philosophy offers practitioners a different approach to treating ailments. The hatha yoga system assumes that each asana affects in one way or another all systems of the body, helping to eliminate the cause of the disease. Asanas help to enter that very correct state, connecting physical and mental processes.

According to the scripture, asanas were given to man by the god Shiva to achieve health of body and thoughts. While performing asanas, the body enters a certain pose, performing it both statically and dynamically. Asanas are classified into contemplative, inverted, balance poses, etc. Mental processes during the practice of asanas are directly related to muscle activity. The entire practice is accompanied by controlled three-step breathing.

Regular practice of asanas has a therapeutic and restorative effect. Hatha yoga improves the functioning of the digestive, endocrine, respiratory, cardiovascular, nervous, excretory and musculoskeletal systems.

Below is a short list of the most popular asanas with a description of the therapeutic effect.

One of the leading and universal poses in the practice of hatha yoga is Shavasana or corpse pose. Its implementation involves complete relaxation of the body and mind. Physiologically, correctly performed Savasana can replace several hours of full sleep.

Having mastered asanas, the practitioner stands at the foot of the possibilities of regulating all processes occurring in the body. By placing his body in various poses, the yogi, through concentration and breathing, sends healing energy to certain organs.

Yoga is a process, a series of actions, transformation, movement towards a goal

Health and absolute harmony do not appear quickly - it is the result of comprehensive work on oneself and internal transformation. Every beginner who wants to master yoga should be prepared for self-changes. When we are afraid of change, it never comes. The most important thing is will, self-discipline, regular classes and a great desire to achieve a given goal.

On at the moment According to statistics, yoga is practiced by more than 20 million people around the globe. What makes it so popular and relevant?

1. Yoga is the key to whole body health. She is able to revive the body, fill it with strength and energy;
2. Yoga has a positive effect on the physical, emotional and spiritual levels, connecting the soul and body into a single whole. The mind becomes clear and bright, and thoughts become clear and understandable;
3. Yoga practitioners get rid of many diseases in a comprehensive manner, contrary to how Western medicine does it, treating symptoms separately and resorting to expensive drugs;
4. Yoga teaches you to get involved in the flow of everyday events, while remaining internally indifferent and free from interfering fuss;
5. Regular practice instills good habits, a desire to live honestly and righteously, to fulfill one's duties and debts without thoughts of potential retribution, and to control one's own thoughts and feelings;
6. Yoga allows you to connect with your inner nature, gain deep knowledge of the Universe, understand the laws of the world around you and know yourself.

It should be remembered that yoga is not the end goal in itself. Yoga is a process, a series of actions, transformation, movement towards a goal. The main idea of ​​all philosophy is not the result for the sake of the result, but the experience of transcendental reality. For a real yogi, it doesn’t matter what he does: wash the dishes or go for a walk. fresh air- he will always be happy. Because inner happiness does not depend on the events of the illusory world. He is free, he observes, he is simple in life and therefore happy.

Yoga philosophy in a broad sense, we can call it the ancient doctrine of 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. This article will discuss the basic philosophical concepts and concepts of this teaching, which for almost two thousand years has been for many admirers of Indian spirituality an example of wisdom that leads a person to the highest possible goal of his life.

Yoga is one of the darshanas, the six orthodox ones (following the spiritual tradition Ved) philosophical schools of India. Its theories and principles are set forth in the school's seminal work, " Yoga Sutra", and comments 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 - Vedas(~ II millennium BC), sacred texts of India. The teaching about the basic elements of yogic practice - concentration, contemplation, control of consciousness and the term “yoga” itself - is present in the early Upanishads(~ VI – III centuries BC), commentaries on the Vedas. A special place in protoyoga is occupied by the ancient epic works of India: Ramayana And Mahabharata(~ 1st millennium BC). The part of the Mahabharata that stands out most prominently here is called Bhagavad Gita. It contains many important parts of the teachings of yoga; it just lacks the systematization and classification of categories - basic philosophical concepts - that is necessary for philosophy. Patanjali acted as such a systematizer, summarizing and briefly formulating ancient spiritual knowledge. The theory and practice of the Yoga Sutras have fully stood the test of time and have earned the right to be called classical yoga.

Patanjali's work, like many treatises of that time in India, is a collection of short sentences (sutras). For students, they may have served as a reminder for reconstructing the course of complex oral reasoning. However, for descendants who do not have the opportunity to personally communicate with the teacher, short sutras are often not enough. Therefore, the teaching of classical yoga that exists today was formed, in addition to the original treatise of Patanjali, by extensive commentary literature. In this article we focus on the Yoga Sutra and the most authoritative commentary belonging to the philosopher Vyasa, “ Yoga bhashya"(V century AD).

Proceeding directly to the philosophy of classical yoga, we will highlight two fundamental categories that contain all being, everything that exists. This 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. He is transcendental to Prakriti, that is, he is beyond all Nature. 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. God of classical yoga - Ishvara- 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, but three basic properties or forces ( gunas) 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 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.

The interaction of the gunas is a continuous change, the consequences of which we observe in our ever-changing world. These modifications determine our sense of time. That is, we can say that a second is not a small period of time, but some change we observe, for example, the movement of the clock hand to the next position. According to classical yoga, time as such does not exist, there is only the moment (now) of change. Any changes are possible in some space, therefore the objective world is also characterized by the category of space.

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.

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.

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, an individual is formed Buddhi, which is an 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; organ of the mind - 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.

So, having considered the main philosophical categories of classical yoga, we move on to the theory liberation, the central teaching about the meaning of human existence, for the sake of which both the Yoga Sutra and the commentaries 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. From this attachment all our suffering. 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 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 ( wheel 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 continuous 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.

In conclusion, it should be noted that the ideas of yoga can be found in all orthodox Indian philosophical schools, as well as in Jainism, Buddhism, Sikhism, Taoism, not to mention numerous directions in yoga itself that grew out of its classical form.

During the period of active colonization of the East by European countries, the philosophy of yoga begins to make its way to the West. Scientists from Europe, America and Russia get acquainted with it. Indian thinkers also appeared, popularizing the teachings of yoga. The most famous of them are Ramakrishna (1836-1886), his follower Vivekananda (1869-1902), and Aurobindo Ghosh (1872-1950). Philosophical basis yoga, spread in the West, has not undergone major changes, but there have been trends towards a combination of the spirituality of yoga and the achievements of Western science, as well as a synthesis of various religious teachings.

In the modern world, yoga is becoming increasingly popular. Television programs are filmed about it, they practice it in fitness clubs, famous artists talk about it. However, having become publicly available, yoga has largely lost its esoteric part, and people today strive to live better in this world with the help of yoga methods, without striving for the beyond world, for the innermost essence of the philosophy of yoga.