Hello dear readers and guests of my blog. Today I want to tell you about the rules and principles of the first stages of yoga - yama and niyama, which are described in the Yoga Sutras of Patanjali. These moral and ethical norms and principles, written down more than 2000 years ago, are still relevant today. Every person who strives for spiritual growth, practices yoga and meditation should know them.

Classical yoga is based on the writings of the great sage Patanjali. His yoga sutras describe 8 steps on the way to harmony with oneself, with one's higher self and spiritual development.

Many current yoga practices skip the first two stages and start immediately with the third and fourth stages - asana and pranayama. Teachers who are silent about the principles of Yama/Niyama are, in fact, deceiving the inexperienced public. Perhaps pursuing material gain, they give people not what is necessary for real development, but what is pleasing to the mind.

Of course, asana and pranayama will give their result - they will improve health and physical capabilities, but without knowing the basic steps it is impossible to get closer to the main purpose of yoga - calming the mind and spiritual self-improvement.

Yama and niyama are the ethical norms on which the philosophy and worldview of yoga is built. All religions have similar laws and commandments.

Yama means limitation. This is the first step of yoga. It prescribes the rejection of actions and internal attitudes that entail destruction and disharmony, which leads to a “leakage” of energy.

Niyama means precepts. This is the second step. A set of rules about what qualities should be developed in oneself in order to achieve harmony and enlightenment. Helps to "accumulate" energy.

5 Yama Principles

1. Ahisma- non-violence, non-harming. This rule is more extensive than the biblical commandment "Thou shalt not kill." It goes without saying that this simple truth is included, but it also touches on other areas. The principle of Ahisma implies that a person should not harm not only other people and animals, but also the entire surrounding world. This applies to both actions and thoughts.

In order to make it easier to follow this rule, it is necessary to realize that everything in this world is interconnected, and when we harm someone, we first of all harm ourselves. Observance of this principle develops benevolence and love in the soul.

In addition to all of the above, ahisma is an important step for people who meditate. Cleansing the soul from hostility, internal tension leaves the body. This helps to achieve the relaxation and peace needed for relaxation. This also includes the principles of nutrition. Refusal of food obtained by force, i.e. vegetarianism or veganism.

2. Satya- rejection of lies, truthfulness. This rule encourages us to be sincere and honest both with others and with ourselves. By giving up self-deception, we can clear the mind of illusions. This is an important step on the path of spiritual development and yoga.

There is a belief that this principle should not violate the previous one. If you know that by telling the truth, you can harm or offend someone, then it is best to just remain silent. I do not agree with this conviction, since the truth must be stated in accordance with the highest values, and not just sentimental arguments that someone might be offended. If a person is a thief, then it is necessary to say this in order to warn others. But at the same time, sometimes the truth can have a downside. I will tell you a story from the Vedic scriptures illustrating the misapplication of this principle.

Many years ago, there lived a brahmana (a person who devoted his life to the study of the scriptures). One day he was sitting meditating and a cow was running past. After some time, a butcher appeared who was chasing a cow to kill her. He asked the brahmin if he had seen where the cow ran. Brahmin spoke only the truth all his conscious life, and he thought that it was not good to lie, as he was famous for his truthfulness. He pointed out to the butcher where the cow ran, the butcher caught up with her and killed her. At the time of death, the brahmana went to the hellish planets to be judged by Yamaraja (the lord of the hellish planets). The Brahmin was perplexed why he got there, because he led a righteous life, but Yamaraj presented to him that he was to blame for the death of the cow.

3. Asteya- not theft, not appropriation of someone else's. Perhaps the truth “do not steal” is too commonplace for people engaged in self-improvement, it is unlikely that a spiritually developed person will come up with the idea of ​​theft. The principle of this pit needs to be understood more deeply.

First of all, asteya warns us against envy and appropriation of someone else's even mentally.

The Upanishads say (Isopanishad, mantra 1)

isavasyam idam sarvam

yat kincha jagatyam jagat

tena tyaktena bhunjitha

ma grdhah kasya svid dhanam

Translation:

Everything living and non-living in the universe is under the control of the Lord and belongs to Him. Therefore, everyone should use only what he needs and is allocated to him as his share, and not encroach on anything else, understanding well to whom everything belongs.

4. Brahmacharya- sexual abstinence, self-control. As well as the previous principles, brahmacharya can be considered in two senses - in a narrow and broader sense. In a superficial sense, this rule means the rejection of sex, but if you dig deeper, you can see that this is a call for self-discipline and control over your desires.

This vow is given by yogis, monks and hermits. For all other people, following this vow is manifested in the fact that sexual relations are regulated by marriage and the birth of children.

5. Aparigraha- not hoarding, not money-grubbing. This rule teaches us not to get attached to things. This principle is similar to the third, but the difference is that asteya is not attachment to other people's things, but aparigraha is to one's own. It is enough to realize that nothing belongs to us in this world, and after death we will not take anything with us, therefore it is pointless to accumulate wealth and other material values.

5 principles of niyama

1. Shaucha- purity. This niyama implies that a person must keep clean not only his body, but also thoughts, feelings, intentions, speech. This is necessary for the purification and harmonization of energies.

2. Santosha- satisfaction. The ability to be happy with what you have, accepting things and people as they are, this is what Santosha teaches us. The development of this principle brings happiness and bliss.

3. Tapasya asceticism, self-restraint. Keeping the vows of any vows that we make to ourselves can help in fulfilling this niyama. Tapasya gives strength and energy, which awakens hidden abilities in a person.

4. Svadhyaya (svadhyaya)- study of the scriptures, self-education. Such studies and studies nourish the Mind, make it strong and capable of making sober, balanced decisions.

5. Ishvara Pranidhana- devotion to the Lord. This refers to the dedication of oneself and one's good deeds to God. By fully surrendering to this principle, one can achieve the state of Samadhi (Divine bliss).

Before embarking on the practice of yoga, it is necessary to assimilate and let these sacred principles into your life. Then the practice will bring invaluable results not only on the physical, but also on the spiritual level. In fact, if a person does not follow the principles of yama and niyama, then there is no question of yoga at all. At best, this practice can be called gymnastics for the body.

I will be happy to answer your questions and will be glad to comment on the article.

Sincerely, Ruslan Tsvirkun.

As we can see, the first steps of classical yoga are Yama and Niyama. We will focus on them in this article. These are the ethical and moral foundations, this is the foundation of all kinds of spiritual practices, the foundation of Real Yoga.

Unfortunately, most modern yoga studios do not talk about this topic. Some teachers mention this only in passing, and only a few focus on this topic in particular.
It would seem, “Just think, you missed a couple of steps, so what?” However, neglecting these steps, you can ruin the rest of your life very badly and even end up in a mental hospital.

There are 10 principles of Yama and 10 principles of Niyama, but we will consider the main 5 Yamas and 5 Niyamas, since the rest follow naturally from the first.

Yama principles:

Ahimsa - non-violence (non-harming)
Satya - truthfulness (not lies)
Asteya - not theft (not appropriation)
Aparigraha - non-acceptance (not accumulation)
Brahmacharya - restraint of sensual pleasures (not lust)

Niyama principles:

Shaucha - external and internal purity
Santosha - contentment, peace
Tapas - control of body organs and states of mind
Svadhyaya - the study of scriptures
Ishvara Pranidhana - dedication of oneself and one's deeds to God

So, let's start to figure it out. So we looked at the principles of Yama and Niyama, remembered, wrote down, but bad luck - read does not mean passed. And in general, how is it to practice yama and niyama? What it is? After all, for example, one of the principles of the pit is ahimsa (non-violence), “well, I don’t force anyone.” So I went through this hole. Further satya (truthfulness), “I always tell the truth anyway”, asteya (not theft) “yes, you are laughing, what exactly did I steal?”, aparigraha (not hoarding) “I am not a collector, not Plushkin, I do not accumulate anything " etc. Therefore, at least I have already dealt with Yama. I put a tick on the sheet and went with a clear conscience to practice asanas and pranayama. "Well, I have every right."
Although, of course, I did not pass any step. And how to get through it? Where are the criteria? Unclear. Obviously, something is missing here.

2. Actions and thoughts

Let's figure it out. Our subtle bodies constantly let energy through them - prana (Figure 1).
Actions and thoughts

This energy is essential for life. In this text we will call it “activity”, because thanks to it we act in this material world.

The other energy is called manas (mind) or thoughts.
mind

This energy is also mobile, thanks to it we think/think.
The energy of activity moves from bottom to top, through all energy vortices (chakras). Thoughts are random.
It is important to understand the fact that these two energies are very strongly related to each other, if one energy is in a restless state, the other one also comes into the same state. And vice versa. The well-known phrases / sayings can serve as proof of this: “Wherever the thought is, there is energy (prana)” and “By calming the breath, we will calm our mind (thoughts)”. Thus, it becomes clear that before moving on to more complex steps of yoga, it is necessary to learn to control the states of mind and the activities of your body (organs of your body).

3. Yama, Niyama

The first steps of yoga are aimed at working with the energy of activity and the energy of the mind. The principles of Yama speak about the control of thoughts in one's head, and the principles of Niyama say what actions must be performed regularly / periodically in order to remove ignorant blockages in the path of the movement of energy - prana.

4. Ignorant blocking

"In order to defeat the enemy, you need to know the enemy." Nature has laid certain mechanisms in us that help us survive and improve. But at a certain stage of evolution, these mechanisms become the worst enemies that prevent us from developing further. We will call these mechanisms ignorant blockages, they are located at the level of the first five energy vortices (chakras).
The main ignorant blockage is Ignorance, from which other blockages grow: rejection and passion, attachment to materiality and egoism.

Let's look at ignorant locks in a little more detail. What is meant by them.

Attachment1 Attachment (attachment to materiality). In this case, we mean not the material objects themselves and the people around us, but our attitude towards them. For example, attachment to a computer or your car to such an extent that in the event of a breakdown or sale, a person does not find a place for himself. We are in the material world, and one way or another we have to interact with material objects, people. But there is no need to accumulate attachments / attach / cling to anything in this world.
The well-known wise saying “What comes - do not push away, what leaves - do not delay” refers to two ignorant blockages at once. The first part refers to rejection - "What comes, do not push away" advises us not to push away what comes in our lives. The second part refers to attachment - “do not delay what goes away” says that it is not necessary to accumulate attachments, since sooner or later we will have to part with it (this is inevitable), which will lead to suffering if a person is strongly emotionally attached to one or another material object.
2 passion. In this case, sensual plantings in general, but especially sexual pleasures, are meant. Here it is appropriate to cite an excerpt from the book "Bhagavad-Gita" translated by S. Lipkin.
Passion (5 senses)
Where feelings dominate - there is lust,
And where there is lust, there is anger, blindness,
And where is the blindness - the mind is fading,
Where the mind fades away, knowledge perishes there,
Where knowledge perishes, - yes everyone knows, -
There perishes a human child in the darkness.
And the one who has achieved over the feelings of power,
Trampled disgust, does not know addictions,
Who forever subjugated them to his will, -
Reached enlightenment, getting rid of pain,
And since then his heart has been impeccable,
And his mind is firmly established.
Outside of yoga, do not consider yourself reasonable:
In obscurity there is no creative thought;
Outside of creative thought there is no peace, rest,
And where is human peace and happiness outside?
That heart that hungers and asks for joy,
In a weak spirit, consciousness takes away,
Like the wind is swift and unrestricted
Takes the ship on the waves of the ocean.
So know, mighty on the battlefield:
There - reason and wisdom, where feelings - in captivity.

Rejection3 Rejection. A person internally does not accept: any circumstances, a situation, another person or anything in this material world (and even this whole world as a whole). He believes that certain circumstances should not happen to him (figuratively, he pushes / pushes away from himself with his hands what he does not like).
If we push the situation away from ourselves, it will return back with even greater force, according to the principle of the pendulum, causing even more rejection / rejection in us and, ultimately, can result in anger, anger, aggression, etc. What we see everywhere… That is, pushing the situation away from us, we will never be able to solve it.

4 Selfishness. A person, not understanding his nature, not understanding that everything in this world belongs to nature, or that God begins to appropriate/steal (from nature) any achievements, etc. Thinking that “I have achieved this!”, “This belongs to me!”, “After all, I have achieved this!”, “I am so good!” a person develops a false ego (egoism) in himself, moves away from his true self, from his true nature. Selfishness develops envy, criticism and jealousy in a person. Therefore, this ignorant blocking needs to be dealt with.
selfishness

5 Ignorance. It implies ignorance and ignorance in a different sense. A person not knowing the objective laws of nature, the laws of this world, will naturally make mistakes in this world. Therefore, some people, noticing something bad in life, say "Everything is from ignorance."

Now that we've covered ignorant locks, let's move on.

When the mind or prana is subject to ignorant blockages, the energy begins to stagnate/accumulate at one level or another (Figure 2)
mind
This leads to the suspension of the normal flow of energy in subtle bodies, fixation on some thoughts or actions, and the suspension of the evolution of consciousness. Therefore, with the help of Yama, it is necessary to put things in order in the head (not allowing certain thoughts), and with the help of Niyama, perform favorable actions for the correct movement of energy, to accelerate evolution.

... And Krishna said: “For those who aspire to yoga
I have already pointed out two ways:
For those who are thirsty with the Essence of Eternal Confluence
There is yoga of knowledge and yoga of action...
"Bhagavad Gita" (translation. S. Lipkin)

Let's go directly to the basic principles of Yama, Niyama.

Let's consider (figure 3), what thoughts are harmful to our evolution? Accumulation, lust, harm, appropriation, lies.
Chakras (Yama Niyama)
Thoughts related to the listed topics should be tried to nip in the bud. Unfortunately, I don't know who owns the following saying, "You can't stop birds from flying over your head, but you can at least keep them from nesting on your head." That is, thoughts will appear, the main thing is not to give them development, not to continue thinking on these topics, forbidden by the principles of Yama.
Aparigraha
Aparigraha — If in our thoughts we accumulate attachments to material things, people, our achievements, various unnecessary information, then we will become attached to this material world, and the energy will stagnate on the Manipura chakra. This will make us feel greedy, stingy, and so on. Therefore, it is necessary in thoughts not to become attached to anything in this world. Also, a consequence of greed is a disease - cancer of certain organs.

Brahmacharya - If we allow thoughts of sex, lust, debauchery, then we will maintain the qualities of passions and desires in ourselves. Energy will accumulate at the level of the Svadhisthana chakra, and exit through it.
Energy will be spent on lust, or (the other side of this chakra) on various fears. Therefore, it is necessary to avoid such thoughts. And the energy will calmly rise higher.
It is always necessary to act according to conscience, but vulgar thoughts should not be allowed.

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Titles

Sage of Patanjali yoga Asanas Asanas, future yogis should understand and accept the principles of the first two steps:

• Pit- observance of universal moral precepts.
• Niyama- external and internal purification through self-discipline.

PIT

Under I my understand the observance by the individual of universal moral precepts. These moral commandments, or ethical principles, are of a universal nature; any person must follow them, regardless of gender, age, or nationality. Despite the fact that they were formulated more than two thousand years ago, their purpose in our time and in our society is extremely great.

Yama includes the following principles:
• Ahimsa- no harm;
• satya- truthfulness;
• Asteya- lack of desire to possess someone else's;
• Aparigraha- rejection of gifts, or freedom from unnecessary things;
• Brahmacharya- control over sexual desire.

The social significance of these rules can hardly be overestimated. Their violation leads to violence, lies, theft, greed, debauchery, sows grief and suffering, while the observance of the principles pits brings the student to harmony. About any person who follows the commandments of Yama, others will say - this is a good person. Yogi established in pit, discovers for himself a new joy - the joy of benevolence, which is stronger and more constant than the pleasures of gloating and possession. The yogi thus rises to a new level in his spiritual development.

You can do yoga exercises for many years, know and be able to do a lot, but if the rules of Yama have not become an integral part of a person, then everything done turns into gymnastics at best and cannot be considered in any way. Yoga. In India, a steady pursuit pit is an essential part of the apprenticeship.

Ahimsa

This is the highest rule of morality, the most important of all Yam. Ahimsa literally means not killing, non-violence, but principle Ahimsa has a wider meaning. This is not only not causing harm in deeds, words and thoughts, but also Love to everything that exists.

The yogi rebels against the evil that people do, but not against these people. Ahimsa prescribes to love a person and at the same time fight the evil that is in him. Evil cannot be tolerated.

At the same time, the Yogi is obliged to fulfill his social destiny. In the Bhagavad Gita, Sri Krishna explains Arjuna, a mighty archer who did not want to fight: As for your duty as a warrior, know that there is no better occupation for you than to fight in the name of principles. Therefore, there is no need to hesitate. Be balanced, O Arjuna, do your duty without worrying about success or failure. This self-control is called yoga .

The yogi knows that all people have the same right to life and that the lives of all people are connected to each other. Therefore, he readily helps others, seeing true happiness in that, and becoming a source of joy on his way. Ahimsa means freedom from fear. The yogi is not afraid of anything, because he knows the causes of the origin of fear and ways to overcome it, and no one is afraid of him.

Ahimsa prescribes and deliverance from anger. There are two types of anger here. In one case it is the wrath of pride. Such anger blinds the mind, leads to wrong judgments and actions. He must be fought. In another case, the yogi becomes angry with himself when he fails. This leads to spiritual development. Condescension towards others and exactingness towards oneself are the true traits of a yogi.

The yogi not only should not harm anyone in thought, word and deed, but also should not be the cause of harm and should not induce anyone to do harm. It is by benevolent and kind thoughts, desires and actions that a person can help others as well as himself, and he can uplift and inspire himself. On the contrary, by weak, evil and harmful desires, thoughts and actions, a person harms not only others, but also himself.

satya

satya- literally truthfulness. Satya implies absolute truthfulness in thought, word and deed. Any insincerity hinders the achievement of harmony.

Lies, slander, insults and abuse, as well as ridiculing what others consider sacred, are incompatible with following Yoga, cause direct harm to others and to the person himself, aloud or mentally pouring poison.

Control of speech leads to liberation from malice. He who is free from malice is filled with mercy towards all. Of course, following Satya should not contradict Ahimse.

Asteya

Asteya- literally non-stealing, prescribes not to solicit someone else's. Asteya prohibits any form of abuse. After all, the illegal possession of someone else's property hurts another person, which is also a violation Ahimsa and makes spiritual development impossible.

Since the needs of the yogi are minimized, he considers it a violation of the principles Astei possession of things in which he does not really need. This is closely related to the next moral precept.

Aparigraha

Aparigraha- do not save, do not collect, do not accept gifts. The yogi trains his mind not to lack anything. Then whatever he really needs comes to him effortlessly at the proper time.

On the Significance of Not Accepting Gifts Sri Swami Narayanananda ji Maharaj wrote: To receive something in kind or in money means that the recipient remains with the thought of his obligation to the giver, and thus his mind becomes attached to the giver. Each such attachment makes the mind impure and pulls the person down.. However, in any case, one must remember the paramount importance of compliance with Ahimsa, because there are times when the refusal of gifts harms the giver.

There is a wonderful verse in the Upanishads, the meaning of which boils down to the following: going to pit god of death, take nothing with you. Swami Yogonanda on this occasion, he writes that 50 years lived in luxury and pleasure do not matter if they are followed by three years of illness and suffering.

In general, the principle Aparigraha can be defined as freedom from accumulation. Indifference to things gives the yogi peace of mind.

Brahmacharya

Brahmacharya translates as celibacy, religious studies, abstinence . However, the concept Brahmacharya It is more of a state of mind and spirit. It would be more correct to say that it is control over drives. Both a bachelor and a family man can do the same yoga. Moreover, all moral laws recommend marriage. Many yogis and sages of ancient India were married and had families. They did not shy away from social and moral responsibility.

Brahmacharya forbids debauchery, and one cannot but agree with this. Compliance with this principle gives a supply of vitality, energy, strong intellect. Brahmacharya- the path of wisdom.

NIYAMA

These are individual rules of conduct that discipline the practitioner. The Yoga Sutras highlight five Niyam:

• Shaucha- purity;
• Santosha- satisfaction;
• tapas- zeal and severity;
• Swadhyaya- self-education or knowledge of one's soul;
• Ishvara Pranidhana- devotion to higher ideals.

Shaucha

Under Shauchey understand the purity of the body and the purity of the soul. The purity of the external integument of the body is maintained by ablutions, wearing clean clothes and keeping the home clean and tidy. Hygiene of some internal surfaces: oral cavity, gastrointestinal tract, nasal passages, etc. - is carried out using special procedures. Asanas and pranayamas support physical and partly mental health, which is also included in the concept of “purity”. But the main value Yoga gives moral cleansing. This is primarily the elimination of negative emotions: hatred, anger, fear, greed, pride, passion, lust. The absence of negative emotions contributes to the control of bad thoughts. Such purification eliminates mental suffering: despondency, sadness, gives goodwill and inner joy.

Great importance is attached to the purity of speech. This is the observance of the pronunciation norms of the language, and good diction, and the morality of statements.

In line with the categories of purity of body, thoughts and speech Yoga puts the purity of the food. Here the means by which food is obtained, the nature of the food and the purpose of its use are important. Yogis do not eat too much or too little, but only as much as is necessary to maintain life. The habit of eating for the sake of pleasure weakens the will, impedes spiritual development and destroys the body.

In the literature on Yoga some authors insist on a vegetarian diet. It is difficult to agree with this. Until the age of 20, mixed nutrition is highly desirable for full development, especially in our climate. In the future, the yogi switches to purely vegetarian food only if he feels the need for it.

Santosha

Santosha- this is satisfaction, in other words, - maintaining a constant positive emotional background. For a yogi, this is a natural state, since he does not feel lack of anything. Santosha does not allow conflicts, more precisely, prescribes to exclude the very possibility of their origin. In a conflict situation, the yogi is always looking for his own mistakes, and if he is unable to change the state of things, he changes his attitude towards him. At a certain stage, conflicts become simply impossible.

tapas

Verbatim tapas means be consumed by fire, burn or experience pain, which means an inexorable pursuit of a goal through self-restraint, a struggle with one's vices, severe discipline. Practice Tapas is the forge of character. Only with the help of an iron will, the yogin acquires the strength of the body and mind, courage and wisdom.

An indispensable condition for successful progress is the presence of a worthy goal. Existence without a goal loses its meaning, contributes to the development of laziness and other bad inclinations. Life is a movement, and only having a firm reference point can one evaluate one's successes, i.e. feel this movement. On the other hand, to achieve the desired, it is necessary to make certain efforts. Exactly tapas makes any progress possible.

Swadhyaya

Swadhyaya means self-education. These are philosophical reflections, conversations, readings that contribute to understanding the meaning of life and the path to self-improvement.

It's interesting that Swadhyaya involves the study of all available knowledge about various philosophical systems, religions, views. This is necessary for a firm definition of one's life position. Having established itself in Svadhyaye, the yogi receives an inexhaustible field of activity.

Ishvara Pranidhana

Under Ishvara Pranidhana understand the dedication of the yogi of all their actions and the will of that Supreme Goal which he realized, the practice Svadhyayi. This goal will not be the same for different people, but the road to it always teaches love and wisdom and leads to perfection. Life itself is the teacher.

We recommend that you read the following articles on this topic:
• Control of your sexual needs in the article: Sexual life from the point of view of Yoga therapy.
• The Benefits of a Vegetarian Diet for the Yogi in the article: Yoga Practice and Vegetarianism.
• Influence yoga on self-discipline in the article: Yoga eliminates bad habits.
• List of all steps yoga according to Patanjali in the article: .

Article name	Author
Basic principles of Yoga - Yama and Niyama	Vasiliev T.	27501
Mental energy and human health	Nikolai Banykin	25660
The Purpose and Philosophy of Yoga	Swami Vishnu Devananda	14889
The 5 Most Common Yoga Beginner Mistakes	Marianna Goroshetchenko	9602
Attitude and position of the Church towards Yoga	Viktor Sergeevich Boyko	6361
Mind Control Through Yoga		5950
Eight limbs of yoga (Iyengar)	Judy Smith	5784
The knowledge of the true Self is the path to perfect knowledge	Ramacharaka	5283
Prana - absolute energy	Ramacharaka	3428
What is karma?		2723
God in the Yoga System		2413
The state of inner conflict and the state of Unity		2130
Yoga - a modern concept of an ancient teaching		2081
	Iyengar Bellur Krishnamachar Sundararaja	1885
Yoga and human immortality	Denis Chichiyan	1749
Regulation of routines of daily life	David Frawley	1729
Human evolution and the afterlife	Swami Sivananda	1582
Yoga is the key to a fulfilling life	Godfrey Devereux	1454
Meditation as a problem solver	Sri Chinmoy	1441
Yoga is a universal tool for body and soul	Swami Vishnu Devananda	1399
Reasons for doing yoga	Swami Satyananda Saraswati	1350
Relationship between parents and children	Swami Prajnanpad	899
Finding harmony in man	Swami Prajnanpad	808

Yoga Philosophy

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Yoga is nothing but a method of uniting the body with the spirit. This is a subject that needs to be dealt with practically, it must be experienced by oneself, only theoretical knowledge is not suitable for evolution. Experience is immediate knowledge, and acts as an impetus for further ardent and energetic pursuit of this art and science. Yoga it is a universal culture, as it suits anyone, regardless of age, gender or nationality.

Basic principles of Yoga - Yama and Niyama

The sage Patanjali in ancient times formed eight fundamental principles on which self-knowledge should be based through yoga. He also called it soul searching. Most people first begin their acquaintance with Yoga with Asanas- the third step, which is incorrect from the point of view of the sage. Before exposing your body and mind to Asanas, future yogis should understand and accept the principles of the first two steps.

Swami Kriyananda

The first two stages of yoga - Ten "commandments" of yoga

The teachings of yoga contain ten guidelines for meditators: five forbidden and five prescriptive - “not” and “follow” the spiritual path. Their significance is that they prevent the "leakage" of our energy. This is achieved by first using them to close up holes in the pail, and then they help us collect the “milk” of the inner world.

The number of these installations involuntarily compels us to compare them with the ten commandments of Moses. Between them, however, there is a difference. Pit and Niyama These are not so much commandments as recommendations. They do not so much emphasize the suffering that will be brought to you by not observing them, but the benefit that you will receive from their implementation. They indicate directions development. You can practice them endlessly until spiritual perfection is achieved.

Let's list all the "not possible" first. To fill a bucket, you must first close up the holes in it. These five settings are grouped into the category pit- control. It would seem strange that these principles should be given a negative definition. This is explained by the fact that they are affirmed as virtues when the opposite or negative qualities are removed. In the same way, each rule of the yama contributes to the flowering of inner virtues. Figuratively speaking, each pit washes away the dirt that covers the true gold of our being. After the removal of the negative tendency, the reality of the soul remains.

First Yama: Ahimsa

The first rule of the pit was popularized by Mahatma Gandhi. it ahimsa- non-violence, non-harm. The negative prefix (because it can also be translated as “benevolence”) is explained by the fact that as soon as the tendency to oppress others or offend them in one way or another (including striving for personal gain at their expense) is expelled from the heart, then as a natural quality of the heart benevolence reveals itself.

The desire to somehow offend another living being - even to harm the environment, for it is also alive and conscious to some extent - alienates us from the reality of the soul and strengthens the illusion of the ego.

Everything that separates us in consciousness from the limitlessness of all life is tantamount to a denial of the unity to which we should strive in meditation.

In all attitudes of yama and niyama, it is not our external affairs that are important, but domestic heart settings. Let's say it's impossible to live in this world of relativity without causing harm at all. Some harm is inevitably caused by our very life. Every breath we take in and out kills myriads of bacteria. Every car exhaust unintentionally brings death to countless insects. Going out into the street, it is almost impossible not to crush a few ants. Nature itself affirms the preservation of one life at the expense of another. Even the fruits we eat are forms of life. The very nature of the tiger tells him to kill: so can his way of maintaining life be called sinful? Killing is a sin for a person and, above all, because taking the life of another person lowers us on our level of evolution. Murder is the opposite of an affirmation of life, it is an affirmation of death (I have read many statements about the effect of the so-called "dead eye" in boxers and professional killers). In other words, from a broader point of view, death inevitably comes to each of us. Therefore, in itself it cannot be evil.

There are situations, says the Bhagavad Gita, when it is necessary to do lesser harm in order to prevent more, and avoiding such debt is in itself an act of violence. So, sometimes it is necessary to fight - for example, in a defensive war. Again, according to the law of karma, the more evolved species must be protected from the less evolved, even if the defense involves killing. In the case of a just war, it is not the higher species that require protection from the lower, but the higher goals from lower motives - to innocent people, for example, from the desire of the aggressor to destroy.

In any case, the important rule of ahimsa, which eliminates the uncertainty due to relativity, is that the spiritual seeker constantly adheres to installations to do no harm.

If we do not wish harm to any living creature, even if it is necessary to kill it, we are filled with the consciousness of calm acceptance of others and life, regardless of how we are treated ourselves. At the same time, with the advent of benevolence, which appears along with acceptance, we also meet a corresponding attitude towards ourselves from others. When we perfect the quality of non-violence, hostility ceases in our presence.

For meditation, non-violence has another useful side. The desire to harm creates an internal tension in us that conflicts with the peace that we seek to develop in meditation.

Second Pit: Truthfulness - Satya

The next principle of "don't" is "refraining from unrighteousness." And again, why does this attitude begin with denial? Why can't you just say, "Be truthful"? The point is that truth is for us a natural tendency, as soon as the desire to distort the truth is overcome.

This quality also carries both subtle and gross aspects. For "fact" and "truth" are not always synonymous. A statement may truthfully state facts, but have nothing to do with higher truths. For example, lying in the hospital, a person may look as sick as he feels so, but if you tell him: “You look terrible!” - your words can seriously worsen his condition. On the contrary, if, imagining him in good health, you say with deep conviction: “You look wonderful!” You can encourage and even heal him.

This is the basis of the practice of abstaining from unrighteousness. Keep in mind that the truth is always beneficial, while stating a fact can bring both good and harm. If some words can cause harm, they cannot be considered truth in the highest sense. If it is impossible to speak sincerely without risking harm, then it is better not to say anything at all. (Here is one possible reason why some Indian ascetics practice constant mauna- silence)

Refraining from unrighteousness is an important practice for meditation as well. A mind influenced by tendencies rising from the subconscious tends to be easily deceived. One of the obstacles to meditation is hallucinations. They are not only visual, but they can also take other deceptive forms, for example, "intuitive" guidance. Because they come from the subconscious, they pull the mind down, away from the superconscious.

The subconscious world of passive pleasures has its own attraction. It is very easy to get bogged down in it instead of rising on the wings of willpower into the sublime realms of ecstasy. The mystical literature of all religions warns about the danger of subconscious self-deception.

How to recognize a hallucination? Testing your experience in the "cold light of day". First of all, a true superconscious experience is accompanied by intense inner awareness and, moreover, brings beneficial and lasting results. Since emotion can also be intense, it should be added that the intensity of the superconscious experience will also be calm.

There is nothing dim and hazy in superconscious experience. If you see light during the experience, it will be clear, not cloudy or fuzzy. Any inspiration that is felt creates clarity in the mind, not uncertainty and confusion. On those issues in which you previously had no clarity, this experience will give you a clear insight and understanding, and often such clarity receives external confirmation.

Perfection in abstaining from unrighteousness develops the mental powers to such an extent that a mere word becomes the cause of objective events. You just need to say something for it to actually happen.

In this regard, it becomes extremely important that every word we say be positive and benevolent, at least in intention. (It is impossible to predict someone else's reaction.) For negative or malevolent thoughts can cause harm.

The third pit: non-possession - Asteya

Another hole is “non-covetousness”.

This word is often but superficially translated as "non-stealing". It is quite reasonable to require the thief to stop stealing, but including such a requirement among the “commandments” for those on the spiritual path seems ridiculous to me. Truly rare must be that meditator for whom theft would be a serious problem!

In fact, “acquisitiveness,” which refers to the desire for worldly possessions (usually money or anything measured by it), is not quite the right word. The pit of non-possession implies something deeper.

The spiritual seeker must give up the desire to have anything undeserved. The bottom line is that if he doesn't deserve it, then there's no need to be afraid that he won't attract it. Even if he has to work hard to attract something, he should not worry about the results, leaving them entirely to the will of God. “Let what comes by itself” is his motto. This is the "recipe" for mental peace even during intense activity.

We don't often get without putting any effort into it. Therefore, the attitude of non-acquisitiveness does not consist in ceasing efforts, but in not being attached to results even while making these efforts.

The secret of inner peace lies in the renunciation of desires. During meditation, the desire for something external to oneself takes the mind out of the true "I" outward, and any desire that draws the mind outward hinders the achievement of success in meditation.

During meditation, tell yourself that you do not need anything: you are self-sufficient in yourself. You experience perfect inner peace. Say to yourself: “I own nothing – I am free! I don't own anyone - I'm free! I am eternally perfect, eternally free in myself!”

The quality of non-acquisition, developed to perfection, develops a subtle magnetism that allows its owner to effortlessly attract the things he needs. So he never worries about not getting what he wants, whatever it is. He necessarily get what he needs.

Fourth Pit: Rejection - Aparigraha

The natural consequence of the pit of “non-acquisition” will be “non-acceptance”. Some authorities understand this word (aparigraha) as not accepting gifts, explaining that accepting them may entail karmic debt. This explanation, however, is unsatisfactory, as becomes evident when considering the faculty which is said to develop as this principle is perfected. Perfected non-acceptance allows you to remember your past incarnations.

To remember your past lives, you need to remove consciousness and energy from the body and enter the state of superconsciousness. It is only by not identifying with its present body that the soul remembers its former personalities.

“Rejection” is a natural pair with “non-acquisition”. Non-acquisition means non-attachment to what is not ours, non-acceptance means non-attachment to what we usually consider our own. The thing is, we don't really own anything. Everything - our bodies, actions and even thoughts - belongs to the Lord.

If in meditation you give yourself so completely to God that you realize that everything belongs to Him, you will quickly achieve results.

The installation that I have given here as the fourth, Patanjali, an authority in this field, comes fifth in a row. I changed its order only to clearly show the natural difference between non-acquisition and rejection. There is a great deal of confusion about these two concepts, partly due to their separation in the traditional order. Most likely, Patanjali put aversion at the bottom of this list for another reason: it naturally leads to the next category of attitudes - niyama.

Fifth Pit: Brahmacharya

The last pit, which comes fourth in the Aphorisms of Patanjali, is brahmacharya- self-control, or more literally, “filling with Brahma (the Highest Spirit)”. Usually this attitude is correlated with the practice of sexual abstinence, but it has a broader meaning. Brahmacharya means the control of all natural desires, of which the sex drive is the strongest, but not the only one.

The ideal put forward by this teaching is to live in identification with the Spirit, conscious of oneself as a soul living through the body, and no longer wishing to consider oneself an ego centered in body consciousness. We must live in such a way as to master our desires, and not let them control us.

The recommendation here is not extreme abstinence, although complete sexual abstinence is at least not out of the question. Here it is important to achieve self-control, first of all, by moderation and gradualness, directing your efforts towards achieving perfection in this.

To achieve self-control, the seeker, even in the midst of pleasure, learns to direct the sensation of that pleasure upward into the brain. He should try to feel how this sensual pleasure nourishes his inner joy at its source in the Self.

There is a wonderful story about the playwright George Bernard Shaw, who inadvertently provided a clear example of this principle. One day at some reception, when he was sitting apart from everyone, the hostess approached him and asked: “Do you enjoy solitude? “That's all I enjoy!” he replied.

Similarly, behind every external experience we should try to see the joy of our own being.

During meditation - especially - try to feel the flow of pure joy in the spine. This is the true river of baptism, the outward symbol of which in many religions is the common river. In fact, it is felt as a powerful current in the back of the spine. Only in it, and nowhere else, the consciousness of the seeker is cleared.

Many saints of various denominations were ironic about the human need to replace internal truths with external symbols. One Indian saint remarked with a smile: “Oh, it is certainly true that sins leave you when you take a bath in the sacred river Ganges: they sit in the trees near the shore, but as soon as you get out of the water, they immediately cling to you again. !” Therefore, bathe in meditational peace, and especially in the river of the spine. This is where you will receive true spiritual baptism.

Perfect control over all our natural inclinations gives us inexhaustible energy. For our energy, and indeed everything that we are able to express in creative enthusiasm, pours out the more abundantly, the wider we open the sources of life within ourselves.

Niyama

As I already said, niyam, or “should”, on the path of meditation five. These are purity, contentment, self-restraint, introspection (introspection, self-knowledge) and devotion to the Supreme Lord.

These qualities, again, require a more subtle understanding. By "purity," for example, is meant purity of the heart and not purity of the body, although, of course, it includes the latter. “Satisfaction” is not self-satisfaction, but a state in which one must courageously abide in the face of the most difficult vicissitudes. “Self-restraint” is not the bearing of external austerities, but the state of non-involvement in everything external. Introspection (introspection, self-knowledge) is, it would seem, turning inward, but it is more than introspection. Introspection still keeps the mind attached to the ego, while what is primarily meant is the mind turning upward for guidance through the silent whisper of the intuition. And finally, devotion to the Supreme Lord is devotion directed inward, and not thrown outward in religious ceremonies and rituals.

Interestingly, the relationship between the five niyama and their opposite, the yama, has a complementary aspect. Satisfaction, for example, is complemented by . Introspection (self-knowledge) has a natural relationship with non-acceptance. Self-restraint is associated with brahmacharya, purity is associated with ahimsa, and devotion to the Supreme Lord is associated with abstaining from unrighteousness.

The positive aspect of non-acquisitiveness and the way to improve yourself in this capacity is to live with a mindset of contentment, no matter what the circumstances.

Non-acceptance, meaning the rejection of the idea that we have something, has as a positive aspect the contemplation of being, and not of non-being - of what we are, and not of what we are not. Sanskrit name for this niyama svadhyaya. Because the dhyaya means "study", the authorities often translate it as "study of the scriptures". Swa, however, means 'I'. Therefore, a more accurate translation of this word would be “self-study”. And since all yamas-niyamas refer more to mental qualities than to external practices, then svadhyaya has a deeper meaning than mental introspection. Rather, it is a sign of ever deeper self-awareness, a process that transcends mental introspection and requires us to see ourselves and everything around us in relation to a higher, divine Self. “Remain constantly,” we are told, “in the consciousness of the inner Self.”

With the awakening of this consciousness, we come to know the Lord as our true Self.

Self-restraint, purity, devotion

Self-restraint is a natural consequence of brahmacharya (self-control), for it implies an attitude to receive energy that was previously directed outward, and more and more diligently redirect it to spiritual search.

“Purity” is a natural combination with ahimsa (non-violence), for it is only by giving up the desire to show any kind of violence towards others that we develop that beautiful innocence, which is the most undoubted sign of an inwardly pure and peaceful heart. Purity gives indifference to one's own body and the loss of the need to communicate with others. The need for human communication is generated by the consciousness of isolation from others. The mental acceptance of separateness is in itself an act of violence, because it prevents the awareness of the unity that is the basis of life. By perfecting non-violence, we achieve that absolute inner purity, which is recommended by the niyama of purity.

"Devotion to the Supreme Lord" is paired with "refraining from unrighteousness." Perfect truthfulness entails more than the truthfulness of George Washington's famous confession, "Father, I cut the cherry." Perfect truthfulness means unconditional recognition that there is only one reality - God. Outside of Him (or Her) we have no existence. Overcoming the temptation to postpone the moment of meeting with the ultimate truth about oneself - such immutable and absolute honesty towards oneself allows only one result, the essence of which lies in the last niyama: "Devotion to the Supreme Lord."

Yamas-niyamas are essential for anyone who would like to glide unimpeded on the waters of superconsciousness, for there is no other way to God than by recognizing these fundamental truths of our own nature.

Although the qualities described here are defined by the ancient sage Patanjali as the first two stages on the spiritual path, it is not a question of perfecting them before moving on to higher stages. Excellence in any aspect of the spiritual path requires excellence in all others. Here we are interested not in the perfection of deeds - absolutely impossible in this relative universe - but in consciousness. Such perfection can only be achieved in superconscious union with the Divine.

Keep peace in your heart, even in the labor of perfecting yourself in right spiritual conduct. It is only by inner peace during outer activity that you will achieve that highest tranquility that lies beyond all activity.

meditation practice

Wisdom comes from the superconscious. It is from this level that our personalities are truly transformed, our shortcomings are eradicated, and our virtues and virtues are brought to perfection.

Calm the mind in meditation. Focus your gaze and attention on the frontal part of the brain, at the point between the eyebrows - the location of the superconsciousness in the body.

From this lofty center, focus your mind on the thought that your willpower is dynamic, free, and always joyful. Now immerse your mind in the lower part of the brain - the seat of the subconscious. Substitute a ball of your subconscious desires and frustrations for purification by inner light. With deep, calm concentration, keep repeating to yourself, “I am full of joy! I am free! I am forever free!”

Jyotish Novak - Director of the Center Ananda Village

Yama, Niyama - Right Conduct

Pit

These are prohibitions on certain actions, self-control. They touch on areas of life where we must learn to control our behavior if it leads to disharmony and pain. Pit: a) not - violence b) not - lies c) not - theft d) not - voluptuousness (lust) e) not - greed.

A) non-violence - Ahimsa. As with all “pits” and “niyamas”, the goal is to achieve not only external control, but, more importantly, complete internal harmony and peace. If we practice non-violence correctly, then we can fulfill the task of not only not harming anything living, but not even wanting it. When these inner, often subconscious tendencies of our isolated ego are destroyed, we will achieve harmony in our lives and perfect inner freedom. Patanjali often said that when a person is perfect in "pit" and "niyama" - he has a special power of "siddhi". When a person is perfect in non-violence, the whole world around him becomes peaceful.

B) non-lie - Satya. First try to control any urge to tell lies. Then practice inner honesty. Without complete honesty with ourselves, we will not reach the ultimate Truth. The power that arises from the perfect performance of Sathya is that whatever you say will come true.

C) non-theft - Asteya. Restrain the desire to take something that does not belong to you. This applies not only to material things, but also to more subtle ones, such as praise or position. At the level of human relationships, this means not taking energy, or even love, from anyone unless it is openly offered to you. The power that comes with the perfect fulfillment of this "pit" is that any necessary wealth comes by itself.

D) non-voluptuousness - Brahmacharya. Learn the art of self-control. A huge amount of energy is spent on thoughts or in search of sensual pleasures. Yoga does not raise the question of the correctness or sinfulness of sex, it talks about how and where we should direct our energy. The "Siddhis" that come when we learn not to waste energy through the senses are tremendous mental and spiritual life force.

E) non-greed - Aparigraha. Learn not to be attached to what you think is yours. Greed comes from a certain level of insecurity, and the more we develop spiritually, the more we rely on the power and support of the universe. In deep Meditation we see who we are, have always been and always will be - only through the outpouring of Divine energy. The power that comes from doing this "pit" perfectly is that we can clearly see our past, present and future.

Niyama

“Niyamas” are not control, but ways; these are our qualities that should be developed and in which energy should be directed. “Niyamas”: a) cleanliness b) contentment c) self-restraint d) self-study e) worship of God (piety).

A) cleanliness - Sauch. Purity of the body, mind and environment is very important for the harmonization of energy. An Indian saint, Swami Chitananda, once visited Ananda, and seeing a rusty watering can lying in the garden, remarked, “You should pick it up and paint it. Inferior beings are attracted to garbage.” The power that comes from impeccable Cleanliness is the divine indifference to things pertaining to the body.

B) Contentment - Santosha. To accept things as they are and be content is the highest degree of virtue. However, this does not mean that you need to become apathetic or lazy. The strength that comes with impeccable Contentment is the highest degree of bliss.

C) Self-restraint - Tapasya. We should learn to be the master of our “want” or “don’t want” and be able to complete our undertakings. Traditionally, this niyama means perfecting our powers of self-restraint and austerity - Indian scriptures contain many stories of saints who received magical powers through the performance of this niyama. But although at first glance it means strength in relation to the surrounding world, with a deeper understanding it becomes clear that they were talking about strength in relation to their ignorance. Various psychic powers come from the perfect performance of this niyama.

D) Self-study - Svadhyaya. Introspection allows us to see God in ourselves. There is no need to judge yourself and your qualities, you just need to develop the ability to have an absolutely clear mind and objectivity. Without introspection, progress on the spiritual path is practically impossible. The power that comes from flawless Self-Study is seeing that aspect of God that you worship.

D) Devotion- Ishwara Pranidhana. Devotion directs the natural love of the heart from worldly objects to God. This is an absolutely necessary quality on the spiritual path. If Devotion is strong enough, it is possible to reach the goal even without techniques. like the Christian saints did. With impeccable Devotion, we enter the state of "Samadhi", or Divine bliss.

As Patanjali said, yamas and niyama should not depend on the position in society, place, time or opportunity. He insisted that we should not look for excuses to avoid doing them. If we sincerely practice these qualities, a situation will inevitably arise in which there will be doubt about the possibility of practice. However, if we persevere, the universe, not us, will begin to adapt. This is a deep and subtle science that speaks of the laws of miracles. Our consciousness, working according to the laws of subtle magnetism, creates situations in the same way as the consciousness of God creates the Universe. The main role belongs to consciousness, not form. Divine consciousness, working through a pure channel (established in pits and niyama) can create any miracle.

Yama's injunctions, taken in their entirety, cover the entire field of morality. By following these precepts, the yogi avoids the main difficulties that can stop his progress on the path of Self-realization. Violation of the moral code not only creates problems in the present life, but also has long-term karmic consequences that entangle the violator in chains of suffering and death. Self-restraint fights the desire to indulge in behavior that is contrary to the law of morality, and helps to neutralize the karmic consequences of past mistakes.

Niyama puts at the disposal of the yogi an army of spiritual self-discipline, which ensures victory over the battalions of vicious behavior and past bad karma.

Yama-niyama is the foundation on which the yogi begins to build his spiritual life. These prescriptions and prohibitions bring the body and mind into harmony with the laws of Nature, lead to internal and external well-being, happiness, and also increase the attractiveness of spiritual practice for the novice yogi and make him receptive to accepting blessings from the sadhana given by the spiritual teacher.

Paramhansa Yogananda

Sin is the denial of one's own deepest nature

Why is killing considered a sin? Because you have the same life as all living beings. To deny someone the right to life is to deny the reality of that universal life that you yourself express. Therefore, from a spiritual point of view, killing is suicide.

Yoga is a holistic system of philosophy and practice for the perfection of character, personality, body and spirit. Attachment to dogmas and an inflexible mind encourage some people to perceive the practice and other Eastern teachings as a path not from God, because. the bible doesn't say anything about it. The essence of most spiritual teachings is similar, and even the postulates as a whole do not differ. Only the interpretation differs. For those for whom practice is more important than theory, it is not so important in what names and forms reality is clothed.

From the book of the famous yoga master B.K.S. Iyengar "Light on life":

“Pope Paul was in poor health and invited me to visit him to give him yoga lessons. I accepted the offer. But suddenly, under pressure from the cardinals, he made a condition. The lessons had to be kept completely secret, as it could be misinterpreted: The Catholic Pope uses practices related to Hinduism.
Of course, I assured him that yoga is universal and independent of any faith or cult. I said that I would not expand on these lessons, but added that I would not lie to a direct question. Obviously, my truthfulness was too risky, and the lessons were canceled."

As you can see, the Pope himself took yoga calmly.

The eight steps of classical yoga (ashtanga yoga) are: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. Below is a description of each of them.

Many yoga practitioners believe that these eight degrees must be strictly mastered one by one. However, in reality, the situation is that these eight steps are rather facets, branches, and with their simultaneous development, development occurs naturally and smoothly. Yes, and the word yoga itself is translated from Sanskrit as unity, and the word ashtanga can literally be translated as "eight parts." They can be steps only in the case when a person experiences real difficulties in the practice of the higher facets of yoga. But, as a rule, mastering, for example, the first two steps, which include certain rules of conduct, comes to a standstill without proper changes in consciousness caused by the practice of higher steps. Therefore, it comes first, pulling other phases with it. The achievement of samadhi makes the observance of all the previous stages spontaneous and natural, as a consequence of the corresponding level of consciousness.

If a person, for example, goes to a fitness center and does only physical exercises (the third stage of yoga), this is not a full-fledged practice, because. yoga includes eight steps, and the classic goal of yoga - samadhi - the last eighth step, which is almost impossible to achieve by exercise alone.

Yama (first step of yoga) includes five prescriptions for behavior, certain prohibitions, among which are: non-violence (ahimsa), truthfulness (satya), refraining from theft (asteya), from sexual relations (brahmacharya), and from excessive propensity to accumulate (aparigraha).

Non-violence (ahimsa) includes refraining from causing moral and physical harm to all living things. However, when it comes to, for example, refraining from smacking a mosquito on your body, it is worth remembering here that your own body is also a precious temple for the development of consciousness, and the rule of non-violence also applies to it. If there is no other way out, the mosquito can be eliminated. But just like that, for the sake of entertainment, tearing flowers, leaves on trees, trampling insects, wearing their skins just for beauty is not recommended. Otherwise, karma will gore.

Truthfulness (satya) means both truthfulness in speech and in one's own mind, and in the mind is more important, because. self-deception is a deterrent to self-knowledge and the manifestation of truth. Truthfulness is a divine quality, a reflection of the present, the truth. The yogi's speech should not be misleading, contain dubious and inaccurate information, or be empty and meaningless. Silencing the truth, in most cases, is also equated with deception.

It is also recommended to get rid of wasting time on idle chatter, which, among other things, consumes a huge amount of energy. Speech should be beneficent, and not inflicting any harm, bringing disharmony. If possible, light qualities should be manifested in speech: clarity, gentleness, patience and friendliness. That is, when you, for example, have a desire to tell your interlocutor truthfully everything that you think about him, first of all it is worth it again. Are you fooling yourself? Perhaps the desire to say what you think comes from the impulse to hurt, to satisfy the ego, and not from a sincere desire to help? And thoughts in themselves, perhaps, are not the final truth about a person?

Swami Yogananda said that truthful speech has such power that it can heal. If a person always tells the truth and informs an unhealthy person that he will recover tomorrow, the power that weaves his words makes them magically manifest at the event level.

Abstinence from theft (asteya) also implies the eradication of greed, as a factor in rebirth in the gross worlds of hungry ghosts. Theft, just like lies, is a factor of rough unbalanced worlds, with broken harmony. It is necessary to refrain from any kind of unauthorized appropriation of other people's property, otherwise you will never avoid the same attitude towards yourself, and you will never gain confidence from people.

Abstinence from sexual relations (brahmacharya) implies the preservation of semen and sexual energy, otherwise the kundalini energy, which clears the subtle energy channels and opens the chakras, will not rise above the muladhara (coccyx region). Practitioners living in urban areas are advised to have at least partial abstinence, without the abuse of sexual energy. It is also worth abandoning any thoughts on this topic, otherwise sexual desire cannot be avoided.

Refraining from accumulating excessive amounts of material goods (aparigraha) that are not strictly necessary for survival, good health and development is also an important factor in the path of yoga. Rich people, "millionaires" often seem to draw on themselves all the energy, which they are often unable to use effectively, for good, which causes an imbalance in the functioning of the entire social system. The fact is that nowadays it is not easy for an honest person, even if he is a strong and socially active person, to live. And the imbalance introduced in one of the areas causes dysfunction in a number of industries, because of which everyone suffers to varying degrees. A rich person on the path of yoga should not give up wealth, but should do charity work, contribute that part of the funds that is not strictly necessary for him in the development of creative activity. This, in turn, generates good karma and the possibility of favorable rebirths in the future!

Niyama (second step of yoga) includes five virtues that should be nurtured and cultivated in your mind and behavior. Among them: purity (shaucha), contentment (santosha), discipline (tapas), self-study (svadhyaya), and self-surrender - dedication of oneself and one's actions to the Supreme (Ishvara-pranidhana).

Cleanliness (shaucha) includes a clean body, clothes, house, moral purity (in behavior, company, conversation, etc.). Obscene and rude words pollute the area of ​​the vishuddha chakra (throat center), cause problems with the throat and teeth. Mental purity also implies the elimination of aggression and bad intentions.

Satisfaction (santosha) means, first of all, acceptance of the current moment, which in turn is one of the best methods of spontaneous transformation of consciousness and transformation. On the material level, this factor is similar to aparigraha, the elimination of the desire for excessive accumulation, when you are content with only what is really needed to maintain health and develop consciousness.

Discipline (tapas) is a necessary factor in any undertaking. You can spend a lot of time thinking, but when, for example, the decision to exercise every day is made, it must be followed with patience. If you are called at this time, for example, to take a walk, you should postpone the walk for the time free from practice. Ideally, discipline is not violence against oneself, but a clear understanding of one's own deepest needs.

Self-study (svadhyaya) involves the study of texts, reading literature that promotes the growth of consciousness. And of course, the most important thing is regular spiritual practice.

Self-surrender and dedication of one's activity to the Supreme (Ishvara pranidhana), both in yoga and in other teachings, gradually transfers attention from the activity of the mind, full of doubts and mistakes, to spontaneous, intuitive consciousness, permeated with bliss and a sense of the miracle of the reality that is happening.

Asana - the third stage of yoga. In the classic Yoga Sutra text of Maharishi Patanjali, it is said that asana is a stable, still and comfortable position of the body.

This stage of yoga involves regular exercise to maintain health. Both the body and the mind must be trained in the course of practice to maintain a state of stability and immobility. This is the condition necessary to achieve the next stages of yoga - meditation and samadhi.

The body and mind are interconnected, and if the body has a dysfunction, this is inevitably reflected in the work of consciousness. And vice versa - the wrong work of the mind creates tension in the body. Asanas in yoga are both exercises for the body and for the mind. Concentration and a meditative state are necessary conditions for the correct performance of asanas, which relieve mental and physical stress, transforming it into pure energy.

Samadhi is the eighth and final stage of yoga. Samadhi manifests its nature as a clear, effortless consciousness beyond thought and all duality. It is experienced when only one object remains in the mind - the object of meditation without any mental coloring. Among other things, it is a state beyond individuality, the sense of "I", but consciousness remains, and wakefulness and clarity reach the ultimate degree. The illumining wisdom, majesty, absolute light and true essence of reality is experienced. Thus, this state is directly opposite to sleep and trance, in which the consciousness, immersed in oblivion, is not aware of itself.

Samadhi in yoga is divided into four stages.
1.Savikalpa Samadhi. Corresponds to the level of dhyana, complete immersion in the object.
2.Nirvikalpa Samadhi. Correspond to the level of reality of pure infinite consciousness beyond the world of forms and objects.
3.Sahaja Samadhi. This is the level of absolute enlightenment when pure non-dual consciousness is brought into daily activities.
4.Soruba samadhi. A transcendental level, which even among the enlightened realize only a few. It is believed that during this type of samadhi, an immortal rainbow body is achieved, consisting of the subtlest non-dual energies.

There are other verbal designations for varieties of samadhi. In any case, the theoretical side is worthless without proper practice.

An enlightened person is, firstly, a person whose level of consciousness corresponds to the ultimate state of pure being. Secondly, this is a person who has known his higher "I" (purusha in yoga) and comprehended the essence of all phenomena. Thirdly, this is a person who shows love and compassion for all living things. And, finally, fourthly, this is a person free from any attachment, including attachment to the result of his activity. This division corresponds to the four paths of raja yoga, jnana yoga, bhakti yoga and karma yoga, and this division came about because people began to confuse the means and the result. Enlightenment, which bestows the precious properties of consciousness, comes through concentration, meditation and samadhi. Comprehension, knowledge, love and detachment are not a means, but a consequence of the corresponding level of consciousness.