What is yoga? What is the essence of her philosophy? What are its properties and sources? What parts does its system consist of? What is the fundamental goal of yoga and what are the means to achieve it? How is karma formed? You will find answers to these and other questions by reading this article.

In translation from Sanskrit "yoga" means "connection". This refers to the connection of the soul with the Supreme Personality of Godhead. Therefore, it can be argued that this is a term that belongs to Spiritual Practice.

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

Yoga philosophy has the following properties:

• She is spiritual, i.e. focused on the disclosure and comprehension of being with the help of awareness of the independent and self-existent Spirit of the individual.
• Ethical, i.e. contains virtues, the main of which is non-violence.
• Emotional, i.e. teaches about love, kindness and other beneficial qualities.
• Practical, i.e. offers ways to control the body.
• Intellectual, i.e. her methods involve the use of the forces of reason, and the main provisions are substantiated by philosophical texts.

Yoga is one of the branches of the tree of Indian spirituality, one of the darshanas, philosophical schools of India. Her ideas can be found not only in others Orthodox schools, but also in Buddhism, Sikhism, Taoism and many modern trends, the "foundation" of which is classical yoga.

Source of yoga

Theories and principles classical yoga, also called (royal yoga) were formulated by Patanjali in the second century BC in the seminal work "Yoga Sutra", consisting of 195 short "sutras" (aphorisms).

However, Patanjali is not the creator of yoga teachings. Its origins can be found in the Vedas, the oldest sacred texts in India. The teaching about the main elements of practice and even the very term "yoga" is found in the early commentaries to the Vedas.

There is an opinion that the "Yoga Sutra" itself is not enough to understand the true essence of yoga, since this work was a kind of reminder for restoring the course of oral instructions, which were not enough for posterity due to the fact that there was no opportunity to communicate with a real Teacher. That is why there is a large amount of textbooks commenting on Patanjali's Sutras.

One of the Sutras of the sage Patanjali

Yoga system

The yoga system is closely related to the Samkhya system and, in fact, is its application in Everyday life... Sankhya believes that two principles operate in the world: matter (prakriti) and spirit (purusha). Just like yoga, it seeks to distract the spirit from matter.

Patanjali's system is divided into four parts:

1. Samadmtad. It is dedicated to the goals and forms of yoga, various methods of achieving yoga.
2. Sadhanapada. It includes the means to achieve Samadhi. In addition, it tells about the four-sided form of suffering and the possibilities of ending it.
3. Vibhutipada. Consists of descriptions of the inner aspects of yoga and the special, supernatural powers that a student can acquire.
4. Kaivalyapada. It contains a description of the forms and nature of Liberation.

Eight Yoga Remedies

For purification and enlightenment, yoga offers the following eight means that make up the eight-step Ashtanga yoga ():

The goal of yoga

Yoga gives the opportunity to gain knowledge about true reality, which is hidden from every soul from the moment a person is born. The goal of yoga is a comprehensive change of personality through the transformation of consciousness, as well as through the realization of their Divine nature.

The ancient sages came to the conclusion that this reality is found not only in the entire Universe, but also in the personality itself (Atman). The Upanishads say that the many-sided world is a manifestation of only one transcendental Reality (Brahman). The experience of this reality is Samadhi - the highest goal of yoga.

Purusha and Prakriti

Purusha and Prakriti are the two main categories in which everything that exists.

Prakriti is matter, it is everything that a person can feel or feel in any other way. These are all physical objects of the material world and its energy fields.

Purusha is spiritual substance, eternal Spirit. In other words, this is the highest part of being, which a person cannot imagine. Purusha, unlike Prakriti, is conscious. Moreover, it is not subject to change. Novice yogis sometimes confuse the concept of Purusha with God. However, these terms are different in nature. Purusha has no personal attributes.

Before the Purusha and Prakriti are united, the latter is in an unmanifested state. Purusha in man represents the true "I", his pure consciousness. At the same time, the true "I" is unchanged.

Karma and liberation

Yoga can be seen as a way of freeing consciousness from false identification with a specific physical shell. In other words, it is the discovery of spiritual vision that returns the “I” to its true nature.

You can also say that yoga destroys the existential suffering of the mind, which is born from the addictive habit of identifying yourself as an individual, isolated from the rest of the world.

Experienced masters say that the entire Yoga Sutra and commentaries on it were written with the aim of illuminating the doctrine of the meaning of human existence, the theory of liberation.

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

A soul going through a cycle of transformations is doomed to suffering

As long as the soul is immersed in a whirlpool of transformations, it will suffer forever.

The striving for liberation from these sufferings is the highest form of human existence, since he renounces the desire to achieve anything in the material world. In this case, his karma is not created. Which means the liberation of the spirit from matter and absolute liberation.

God in the yoga system

The sacred yogic scriptures affirm the existence of God as the supreme self, which is the primary reality. The yoga system is theistic. She says that great practical importance should be given to God, for worshiping Him is one of the "means" to achieve "restraint of the mind."

God is a supreme, all-pervading and omniscient being who is absolutely free from any imperfections.

Two forms of yoga lifestyle

• The path of "vertical yoga" is a transition from ordinary consciousness to a Superconsciousness capable of experiencing ecstatic reality (nirvankalpa-samadhi). This is the path of a hermit, a sannyasin who renounces the material world. By focusing on himself, he rises to higher levels of functioning, gaining higher levels consciousness and, at the end of the path, leaves the body.
• The path of "horizontal" (integral yoga) does not prescribe to give up the world and considers any mystical experience (including nirvankalpa samadhi) as an opportunity to develop spiritual forces and open new horizons in the material world. We can say that this is the path of complete, good living of earthly existence, which provides for the construction of perfect relations with earthly reality.

In conclusion, I would like to note that, despite the fact that yoga has developed over many millennia in India, it is able to grant liberation to everyone, regardless of race and belief.

The essence of yoga is universal, its practices are available to all people, and its goal is the basis of universal existence.

The word "yoga" in translation from Sanskrit means a spiritual connection, and with God himself. In practice, this connection is carried out through a set of physical and mental exercises that develop a person physically, mentally and spiritually.

The philosophy of yoga is to prepare a person for direct communication with the Almighty. She possesses techniques leading to the liberation of consciousness burdened with worldly passions, its enlightenment and nirvana - a state in which Buddha appears in front of a person and brings him real joy.

The essence of the mission of yoga is in its basic properties:

• spirituality focused on karma and liberation from passions, comprehension of one's destiny and purpose in life through strengthening one's spirit;
• ethics aimed at exceptional virtue and the achievement of peace between people;
• emotional attachment to others;
• practicality and accuracy of controlling your body;
• intellectuality, which allows you to strain your mind as much as possible during meditation.

The origin of yoga and its primary sources

Yoga Ї is a philosophy of life and a way of knowing it. In India, it is one of the oldest philosophical trends that form the foundation of not only Buddhism, but also Taoism and Sikhism. Its founder Patanjali, in his 195 aphorisms (sutras), briefly formulated the main canons that theoretically substantiated classical yoga.

All sutras are grouped in four works:

1. Samadhipada is dedicated to the goals of yoga, its forms and ways to achieve nirvana ().
2. Sadhanapada lays out specific meditation techniques for penetrating Samadhi. Their essence is that nirvana can be achieved only by completely renouncing everything that exists. Existence refers to the four forms of suffering with the ability to distract from them.
3. Vibhutipad describes the inner characteristics of yoga and the practical, supernatural benefits of fully mastering it.
4. Kaivalyapada reveals the form and essence of liberation from the bustle of the world.

But the history of yoga goes back much deeper than the second century BC, when this Indian sage lived. Its origins can be found in ancient sacred texts, such as the Vedas or Upanishads, commenting on Vedic principles. There the teaching is called Raja Yoga, in other words "royal".

Spiritual yoga practice since the Vedas is considered a continuation of the Samkhya practice, only more adapted to life. Sankhya proceeds from the fact that each person in his life experiences the influence of two opposing principles - Purusha and Prakriti. The first concept means the spiritual world, the second - the material one. The Yogi, in the process of his meditations, must free the spirit from the influence of matter.

According to some Buddhist theologians, Patanjali's sutras alone are not enough to comprehend the true essence of yoga. His work only restored and systematized the knowledge inherited from the previous teachers. Vyasa is now the most authoritative philosopher after Patanjali. The Yoga Bhasya, which he wrote, not only comments on the thoughts of the predecessor, but also develops them.

Eightfold path

In order to reach the necessary spiritual heights, Patanjali suggested using in the Yoga Sutra (ashta - eight, anga - step). This technique, better known as the Eightfold Path, is the main darshan in Indian Buddhist philosophy. To connect with God, the Indian sage proposes to go through eight stages:

1. A pit that requires adhering to moral commandments that prohibit negative actions and mobilize a person's spiritual potential to travel the entire path to Buddha.
2. A niyama who cultivates habits and skills that help an introspective outlook on life. This practice disciplines a person.
3. Asana is a stable posture in which it is convenient to meditate.
4. Pranayama - series breathing exercises allowing you to direct your life energy to achieve your goal.
5. Pratyahara, which concentrates the mind and thereby facilitates the separation of the spirit from its material basis.
6. Dharana, which allows the mind to focus on a certain thought, object or phenomenon. At the same time, control over their feelings is carried out by abstracting them from a specific object.
7. Dhyana, which attunes a thought to a chosen goal and constantly returns to it until no other thoughts are mixed with this thought.
8. Samadhi, the final enlightening thought and giving the opportunity to finally contemplate the Buddha and communicate with him in a state of complete liberation from everything - nirvana.

Sequential mastering of each of these stages leads to samadhi, a state of true enlightenment. It is impossible to miss something - all the links of the eightfold path are inextricably intertwined and are necessary condition for the transition from a lower state to a higher one. In the first two steps - yama, niyama - the student basically comprehends the moral norms of yoga and trains his thoughts, attuning them to ethics.

So, the basis of the yama is five principles that inspire a person practicing yoga to abstain from vices:

• ahimsa adjusts to non-violence towards all living things;
• satya - on truthfulness, refraining from self-deception and lies;
• asteya - to deny theft;
• aparigraha - to avoid any gifts or superfluous;
• brahmacharya - to abstain from sensual temptations.

Role of Niayama

The role of niyama is no longer in the denial of the wicked, but in the acceptance of the virtues. There are also five basic principles:

• shaucha calls for external and internal cleanliness;
• santosha - to positive emotions, satisfaction with life;
• tapas - to diligence, self-discipline and self-restraint;
• svadhyaya - to self-knowledge, the study of the works of spiritual mentors;
• isvara-pranidhana - to piety, faith in God, devotion to him entirely.

Some other sources include additional principles of niyama:

• saumanasyu - benevolence towards others;
• niragu - dispassion in choosing a path and following it;
• man-dhataru - thoughtfulness;
• avasu - independence;
• -vidyu - knowledge of mantras;
• damsanavantu - possession of superpower;
• nispratidvandvu — lack of opponents.

The asana immediately follows the ethical complex of Ashtanga Yoga. In fact, this is breathing exercise. Its purpose is to control spiritual energy with the help of specific physical activity(asanas) that regulate physiological processes in the body. By influencing the musculoskeletal system, asanas train and tone the muscles.

Pranayama continuation of asanas

Pranayama is the physical continuation of asanas. It multiplies their strength and allows you to control not only your own spirit, but also the primary energy of the entire Universe. At this stage, the habit is developed to control breathing and thereby accumulate the necessary energy for a full life. At the same time, breathing is trained at all levels, from superficial to medium and deep.

Regular performance of breathing exercises saturates the cells of the brain and the whole body with oxygen. The entire respiratory system is cleansed. As a result, the brain relaxes, the mind calms down and is not distracted by thoughts that do not concern yoga. This kind of training is essential. Without them, transitions to higher levels of Ashtanga Yoga are impossible.

At the fifth stage of training, pratyahara, the practitioner stops responding to all manifestations of the external world: sounds, visual images, tactile and olfactory sensations. He feels them, but does not perceive, because he constantly keeps his mind under control, and thus remains alone with his consciousness focused on meditation.

Having mastered pratyahara, a person crosses a kind of Rubicon, beyond which there is no way to retreat. He is no longer a slave to his conquered body - his mind is controlled and capable of deep meditation.

This process starts in consciousness at the next stage of yoga - dharana. It represents the ability to concentrate the mind in only one direction without any deviation to the side, demonstrating reckless involvement in the subject.

Dharana provides a person with the opportunity to comprehend his "I", to discover the true nature of things.

Dhyana is a more perfect stage of Dharana. The process of concentrating on one thought or object here takes a little longer, but the consciousness is also enlightened much deeper and more fully. As a result, only the personality's own existence and the object of its meditation remain in it.

Samadhi is the highest stage of the eightfold path, superconsciousness. At the peak of its power, a person's thought merges with the object of contemplation. At this moment, she is able to be reflected in him, as in a mirror. Biological needs, time, space - everything disappears. There is a feeling of complete happiness - nirvana.

Liberation theory and karma

Karma in yoga is the definition of fate, which for each of us is composed of a number of actions, performed or not performed in the past and affecting a person's position in the present and future. Translated from Sanskrit, this word means "action." But since in this case it affects just the fate, then in the expanded sense it is more correct to perceive karma this way.

Thoughts, deeds, even expressed simply in words, are capable of creating a good or bad fate. For yoga, only bad karma matters, because it basically hinders the achievement of Samadhi and makes a person pay for his negative past with suffering in the present. It is necessary to free a person from it in order to give him the opportunity to become happy again, as at birth.

But where in human body are the centers to be influenced by yoga? The Patanjali sutras indicate seven points along the human body - the chakras. It is in them, in the opinion of the author of the Yoga Sutras, that all the good and evil of a person's destiny is concentrated. By targeting specific points, yoga frees each of the chakras from the accumulated negativity and promotes the renewal of the body.

This process is in many ways similar to the normal metabolism inherent in human physiology. The peculiarity of liberation in yoga is only in the fact that it operates with the category of not only matter (Prakriti), but also spirit (Purusha). The task of yoga is to free the Purusha from Prakriti, which in the chakras fetters his freedom.

Conclusion

Modern Buddhist philosophy tends to see in the Yoga Sutra a kind of scientific treatise on the meaning of human life. What is our life? In essence, it is a constant pursuit of pleasure. But they cannot be endless: even pleasant feelings always fade away. The reason for this is satiety, in other words, fatigue. This is how dissatisfaction with others arises, and with it - suffering. The stronger the pleasure was in the past, the more painful the disappointment will then be and the more negative karma that prevents you from living fruitfully.

The goal of yoga is to gain knowledge, first of all, about oneself, and the development of one's physical and spiritual capabilities. This will transform your karma, and ultimately your life. For only in this way can one realize one's divine nature and achieve the highest goal of yoga - nirvana, or samadhi.

But I must say that not all people have this activation quickly. Therefore, for many, yoga remains physical exercise type morning exercises that just makes the person "feel good." This is for those people who understand their physical body by the word "I" or "myself". That is, for those who think that he is "a piece of meat with bones and marrow." And that's why many people get stuck in yoga. The physical body is good - and okay.

Having practiced such yoga exercises for several years, a person develops flexibility and a certain dexterity in performing asanas. In the future, people often become yoga instructors (since now it is profitable and fashionable) and continue the line of "yoga without teaching." Therefore, at the moment now we have many yoga schools in which the instructors do not know anything about yoga! Although they are great to bend on the rug in different poses.

But I am not saying that this is bad! For most people, this is exactly what you need. Since not everyone can understand yoga as a teaching. And yoga, first of all, is a teaching! And it was intended for the caste of warriors (rulers) and brahmanas (teachers). For those who can see in this teaching a school of life on Earth. The rest of the castes can learn yoga only as an exercise for the physical body.

But for me personally, magic began with yoga, so I want to explain to everyone what yoga is, since I am often asked this question. We can say that I am still doing yoga, but already at its highest levels. In my understanding, magic is the so-called raja yoga (yoga of kings or yoga of the elect). At the moment, there are thousands of different variations of yoga. How to understand them?

Yoga Sutras of Patanjali

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

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

Yoga steps

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

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

Only after mastering the philosophy of yoga, the student was allowed to study asanas, and only then he was shown pranayamas. The student could reach the next fifth step only after tens of years. Everything depended on the abilities of the student. Since yoga is a "white path", help to the student was minimal. The best assistant for a white teacher is a stick.

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

Modern people today they again come to the realization of the importance of everything spiritual. Exhausted by constant worries and stress, they just need a sip fresh air, a source of peace and inspiration.

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

Understanding yoga in a philosophical sense

For many people, the philosophical teaching of yoga becomes an incredible discovery, saving from constant anxiety and stress, helping to openly see the main thing in life. But one should not think that yoga is reduced to the usual performance of asanas.

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

Therefore, the basic principles of yoga are reduced to achieving a harmonious fusion of the human soul with the body. In a deeper understanding, it means union with the Supreme. In general, the foundations of yoga are not very systematized, and its individual aspects are spelled out in detail in various ancient sources - the Vedas.

And according to numerous sources, for the first time the philosophy that entered the foundations of yoga was described precisely in the writings 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 each person.

The philosophical theory of yoga is multifaceted, and its the main objective consists in the gradual achievement of the state of Nirvana in the form of complete reunification with the Creator. V modern world there are a number of different yogic directions that can effectively help in the attainment of Nirvana.

It is also worth noting that the philosophical teaching of yoga is valid even 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 quite justified for modern man, who seeks to get more material, not spiritual 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 teachings, Prakriti consists of three main forces:

• peace - Guna Sattva;
• degradation - Guna Tamas;
• movement - Guna Rajas.

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

Also, Purusha 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 learned the basics philosophical teaching, one can realize the unity of the material and the spiritual, which forms everything on Earth. And outside the framework of space and time, since yoga implies continuous processes of changes taking place in material structures. And the spiritual basis remains completely unchanged, since it is not subject to time.

Philosophy yoga in a broad sense, one can call the ancient doctrine of the spiritual self-improvement of man, which came to us from the civilization of the Aryans and developed into the form known today in the religious and philosophical schools of ancient and medieval India. This article will focus on the basic philosophical concepts and concepts of this teaching, which for almost two millennia has been for many admirers of Indian spirituality a model of wisdom that leads a person to the highest possible goal of his life.

Yoga is one of the darshanas, six orthodox (following the spiritual tradition of the Vedas) philosophical schools of India. Its theories and principles are set out in the founding work of this school, the Yoga Sutra, and commentaries on this work. We know practically nothing about the author of the Yoga Sutra, Patanjali. In India, since ancient times, he is considered a great teacher, yogi and philosopher who lived in the II century. BC. However, today most scholars agree that the content and terminology of the "Yoga Sutra" should be attributed to the II century AD.

Patanjali was not the person who invented the yoga teaching. We find the origins of the yoga outlined by him in the oldest monument of world culture - the Vedas (~ II millennium BC), the sacred texts of India. The doctrine of the basic elements of yogic practice - concentration, contemplation, mind control and the term " yoga"- is present in the early Upanishads (~ VI-III centuries BC), commentaries to 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, which is called the Bhagavad Gita, stands out to the greatest extent here. It contains many important parts of the teachings of yoga, there is only no systematization and classification of categories necessary for philosophy - basic philosophical concepts. Patanjali acted as such a systematizer, summarizing and briefly formulating the ancient spiritual knowledge... The theory and practice of the "Yoga Sutras" has fully stood the test of time and has 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 the students, they may have served as a reminder to restore 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 existing 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 by the philosopher Vyasa, Yoga Bhashya (5th century AD).

Proceeding directly to the philosophy of classical yoga, let us single out two fundamental categories that include all being, all that exists. These are Purusha and Prakriti - spiritual and material substances.

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

Purusha means the eternal Spirit, the spiritual principle. He is transcendental to Prakriti, that is, he is beyond all Nature. Purusha is the highest part of being. In Him there are no forms characteristic of Prakriti, therefore it is impossible to imagine Him. He is conscious, while matter is unconscious. However, one should not identify Purusha with the doctrine of 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 supreme among all spiritual beings. He also has the property, which is most important for yoga philosophy, to unite 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 rest, inertia. With the combination of Spirit and matter, Purusha, as a conscious principle, begins in a certain sense to control Prakriti, to cause 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. At the same time, Buddhi-Mahat becomes the first product of the interaction of the gunas. This important concept of yoga philosophy designates the ideal foundation for 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, of which all objects are composed.

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

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 the change in matter.

Now let's look at the teachings of classical yoga about a person. Here it is necessary to understand a thought unusual for the consciousness of a modern Western man. In the anthropology of yoga, the inner world of a person corresponds to the outer being. Man is viewed as a microcosm, which is identical in structure to the external macrocosm for 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 Buddhi is formed, which is the ideal basis for the human psyche. In the future, the rest of the elements of the microcosm are also formed. These are the organs of perception - hearing, sight, touch, taste, smell; organs of action - arms, legs, organs of excretion and reproduction, organ of speech; the organ of the mind is the mind (manas). So, in fact, everything that we are used to identifying with ourselves, with our I - the physical body, memory, emotions, intellect, mental images, etc. - refers to matter and is potentially contained in the individual Buddhi.

Purusha in a person is pure consciousness, his Spirit, his true Self. Yoga presupposes the existence of many "small parts" of the 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 which is without legs (Purusha), and the other is blind (Prakriti). It is clear that, having united, they will be able to start getting out of the forest. Purusha, interacting with Prakriti, fills the individual buddhi of a person, 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 turn to the theory of liberation, the central doctrine of the meaning of human existence, for which the Yoga Sutra was written and the commentaries to it. Liberation is the separation in a person of Spirit and matter, Purusha and Prakriti. Why is this separation necessary? The fact is that a person in his usual state does not know his true self and identifies himself, at best, with his individual buddhi. But buddhi's ability to be aware of itself is no more than an illusion, because only Purusha possesses true consciousness. We always say to ourselves: “I am walking, I feel, I think,” etc., thereby limiting our being within the framework of Prakriti. As we already know, any manifestation of Prakriti is only a consequence of the interaction of the gunas. They are changeable and no form is eternal. We, while 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 grow old and die, the deeds done do not bring their former satisfaction, negative emotions replace positive ones, any pleasures always end. We want a constant sense of satisfaction, but this is not achievable, and, as a rule, the more pleasure we get from something, the greater the later disappointment. Yoga philosophy

In addition, striving for the forms of Prakriti gives the existence of our karma. Karma is a causal relationship generated by humans and other beings. By our attraction to one form or another of Prakriti, we determine who we will be in the future. For example, if we tend to be kind and honest, then we want to be judged in accordance with these virtues, which in turn engenders 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 prints. 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, more and more imprints are added to the buddhi, which ensures the next 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 striving for it is the highest possible goal of existence.

Through yoga practice and philosophical reflections, a person gradually, better and better realizes his higher being, Purusha, achieves complete spiritual dispassion, 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 attains absolute liberation. Such a person will no longer be born, but he may still continue to live in his real life, being in an unceasing awareness of oneself as eternal and unaffected by the Spirit's changes. This is the state of a god who is essentially equal to Ishvara. This being cannot be described in words, but it is difficult to imagine being better than that, in which even the very potential for suffering or any dissatisfaction is absent, and at the same time there is full awareness.

This is how liberation is achieved.